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VERSITY OF CALIFORNIA 


VERSITY OF CALIFORNIA 


Ag (bes T 15 


EURIPIDES, 


WITH 


THE USE OR\CO ae EINITHE ww y TATES, 
LIFORRA 


Br T. D. WOOLSEY, 


PROFESSOR OF GREEK IN YALE COLLEGE. 


THIRD EDITION, REVISED. 


BOSTON: 


JAMES MUNROE AND COMPANY. 


1841. 


Με { ῳ LL 
as ae 


Entered according to Act of Congress in the year 1837, by 
James Munror anp Company, 


in the Clerk’s office of the District Court of the District of Massachusetts. 


LG 6 


CAMBRIDGE: 


THOMAS G. WELLS, PRINTER TO THE UNIVERSITY. 


4 | : AS 
ἰδ}. : 


MAIN 
PREFACE. 


' Tue Alcestis has a high rank both, for style and subject 
among the plays of Euripides. Its style places it in the class 
with the Medea, Hippolytus, and Heraclide, which were 
probably older than the other extant pieces of their author. 
Of these four plays, Elmsley says, in his notes on the Argu- 
ment of Medea (p. 69. ed. Oxf.), ‘‘ Numeros habent severi- 
ores et puricres, a quorum ἀκριβείᾳ absunt cetere omnes, 
alie quidem propius, ut Hecuba, alie vero longius, ut 
Orestes.”’ And it is agreed, I believe, that in those tragedies 
of Euripides, which are undoubtedly his later ones, there 
may be discovered negligence of composition, want of sim- 
plicity, especially in choral parts, and a style very remote 
from the severity of Sophocles. But the simplicity of the 
Alcestis must, I think, strike even the careless reader; and 
the lyric parts have an elegant sweetness about them, which 
can hardly be paralleled by those of any other play. 

The subject of this play presents us with an uncommon 
example of self-devotion and of conjugal love, and recalls to 
the mind those words of St. Paul, fitted to awaken hallowed 
thoughts in every breast, — ‘‘ Peradventure for a good man 
some one would even dare to die.” ‘‘ On the score of beau- 
tiful morality,” says A. W. von Schlegel, ‘ there is none of 
the pieces of Euripides so deserving of praise as Alcestis. 
Her determination to die, and the farewell which she takes 
of her husband and children, are represented with the most 


; μον a oe εἶ 
ΕΣ εν Ι 
ea Comm 
iy : Ἢ PREFACE. 


overpowering pathos.’ Others express similar opinions. 
Thus Racine, in the preface to his Iphigénie, speaks of 
the scene which opens at v. 244, as “ marveilleuse.” 
And George Buchanan has the following words in the 
preface to his metrical version of this play, addressed to 
Margaret, sister of Henry the Second, king of France: 
‘‘ Est orationis genere leni et zquabili, et, quod Euripidis 
proprium est, suavi: parricidil vero et veneficii et reliquo- 
rum, quibus aliz tragcediz plenz sunt, scelerum nulla pror- 
sus hic mentio, nullum omnino vestigium. Contra vero, 
conjugalis amoris, pietatis, humanitatis, et aliorum officio- 
rum adeo plena sunt omnia, ut non verear hance fabulam 
comparare cum libris eorum philosophorum, qui ex professo 
virtutis preecepta tradiderunt; ac nescio an etiam preferre 
debeam.”’ Milton alludes to this play of his favorite author, 
in the opening lines of the sonnet on his deceased wife : 
“ Methought I saw my late espoused saint 
Brought to me like Alcestis from the grave, 


Whom Jove’s great son to her glad husband gave, 
Ransomed from death by force, though pale and faint.” 


The young student, however, is not to suppose that this 
piece is a perfect composition. In the Notes I have 


attempted to point out what seemed to me to be the chief 


defects of particular scenes: — here it may be well to ob- 
serve, that the selfishness of Admetus in permitting his wife 
to die in his stead, which is the ground-work of the plot, 
destroys our complacency in his character, and renders his 
grief for her suspicious and uninteresting. This is indeed 
an obvious and a very serious defect. But the character of 
Admetus will appear a little Jess selfish, if we bear in mind, 
that the arrangement, to have some one die for him was 
made by Apollo; that, when consent was once given, the 
Fates were inexorable ; and that his life was more important 
to his subjects than that of any one else. The poet himself, 
if he could speak, would perhaps give a different answer. 


συν... 


PREFACE. ¥ 


He would say that, like his great rival Sophocles, he did not 
look upon his plots in all their bearings upon character, and 
in their connexion with proprieties and probabilities off the 
stage; but that he regarded them as detached portions of 
human history, concerning which no one asked-how they 
came to pass, but was willingly hurried along by their 
powerful current. Otherwise, he would say, even so well 
contrived a work as the Qidipus Tyrannus must be con- 
_demned as improbable. But, while we allow some weight 
to this defence, it is still singular, that he, who could re 
proach Admetus by the mouth of his father for his selfish- 
ness, should not have felt this defect in his plan, and have 
given a different turn to the play. Another fault is the 
obtuseness of Hercules in being so easily persuaded into 
the belief, that it was a stranger, and not Alcestis, for whom 
the family were mourning upon his arrival. The poet is 
determined, that he shall not understand the nature of the 
case, simple as it is, in order that by the strength-of his 
mighty body he may more than make amends for the devia- 
tions from propriety caused by the dulness of his mind. 
- The more general defects are those which appear in almost 
all the works of Euripides ; — want of dignity and of regard 
to the ideal in character and situation, which his two great 
predecessors so much respected, a rhetorical ‘and sophistical 
taste, a clumsily contrived prologue, and frigidity now and 
then amid passages of great feeling. Other defects, such 
as verbosity, want of connexion between the parts, irrele- 
vance of the choral songs, are not found in this piece; and 
in these points it stands superior to almost all the plays of 
_ Euripides. 
_ With regard to the time when this play was exhibited, our 
information formerly was not very precise. So much only 
was known, that it must have been acted in or before the 
year 425 B. C., since an obvious parody upon vv. 367, 368, 
| is found in the Acharnenses of Aristophanes, which was. 


vl PREFACE, 


given to the public in that year. But the publication in 
1834, by Wm. Dindorf, of a new part of the second ar- 
gument found in a Vatican manuscript, renders all other 
helps in determining the date needless. We there find that 
it was acted when Glaucinus (called Glaucides by Diodor. 
Siculus) was Archon ; that is, in the second year of Olymp. 
85, or in 429 B. C.; and thus it takes its place as the earliest 
among the extant works of Euripides, having been written 
eleven years before Hippolytus, and eight before Medea. 
‘The new portion is now (1841) incorporated with the rest 
of the argument, and in the notes some of the results of this 
discovery, which bear upon the nature of Alcestis, and upon 
the history of the Greek drama in general are briefly point- 
ed out. 

The text of the present edition has been chiefly printed 
after that contained in William Dindorf’s ‘ Poete Scenici 
Greci,’ which appeared at-Leipzig and London in 1830. 
This text differs in about twenty instances from that con- 
tained in Lewis Dindorf’s edition of Euripides, which was 
published at Leipzig in 1825, and exhibited, in the opinion 
of the learned Hermann, a better text than any previous 
edition. The text given by Matthie in his edition of Eu- 
ripides, and that of Monk’s Alcestis, have been consulted 
throughout, and in about twenty instances preferred. 

The edition of this play prepared by James Henry Monk, 
then professor of Greek at Cambridge, and since Bishop of 
Gloucester, first appeared in 1816. The learned editor 
made great improvements upon the text of Musgrave, but 
in some instances followed perhaps too implicitly the canons 
of the ancient Atticists, or of modern criticism, against the 
weight of manuscript authority. Matthie’s text had already 
appeared in 1813; but his critical notes on the Alcestis, 
containing the best collection of various readings to be met 
with, came out in 1823, Only then was it possible for 
critics to judge of the testimony of Manuscripts, and this 


PREFACE. Vii 


judgment has been ably passed by the Dindorfs in their 


recent editions mentioned above. 

The notes are more copious than they would have been, 
had the study of the tragic poets been more widely diffused 
hitherto, and been pursued under better auspices, in this 
country. I have aimed, not only to illustrate the idiom 
when rare, and the sense when doubtful, but also to notice 
from time to time the disposition of the plot, and the char- 
acter of the piece ; in order that the student may feel, that 
his taste and sensibility, as well as his power of interpreting, 
cught to be continually called into exercise. It was felt to 
be important that minute points of grammar and idiom, 
with which the advanced scholar is perfectly familiar, 
should be noticed, because few students in this country 
have access to the best books in this department of classical 
learning. Among the editors, Monk and Matthie have 
been of very material assistance to me, as the Notes will 
bear witness. Monk has faithfully availed himself of the 
labors of those who went before him, having extracted 
nearly all that is useful from the notes of Barnes, Musgrave, 
and others; and has brought to his work a knowledge of - 
tragic style worthy of the successor of Porson. Matthiz’s 
notes are mostly critical; but now and then he touchés a 
point of interpretation, or of idiom, with that excellently 
balanced judgment, and that knowledge of what others 
have done, which distinguishes his Grammar also above 
most aids to Greek study. 

Since the first edition was prepared, I have seen the 
notes of Wustemann, in his reprint of Monk’s Alcestis, and 
those of Wakefield. The brief list of various readings 
which appeared in the first edition has been omitted, as 
being necessarily imperfect; and the student, who desires 
to ascertain the purity of the text, should consult the edition 
of Matthiz. The notes have been subjected to a very 


‘thorough revision, and it is hoped are materially improved. 


Vill PREFACE. 


The metres are somewhat more correctly given; but still 
need the indulgence of those who have surmounted the 
difficulties which wait upon this study. In conclusion, the — 
Editor would express the hope, that his feeble attempt in the — 
cause of Greek learning may not be without benefit to those — 
for whom it was made. 


Yale College, New Haven, 
February 20, 1837. 


The editor gave his first edition of Alcestis to the public 
in 1883, and another revised with care in 1837. Another 
still being now called for, he has done what he could amid 
pressing engagements, and in a short time, to make it some- 
what less imperfect than its predecessors. In _ the preface, 
the paragraph relating to the date of the play has been 
changed for an obvious reason. A newly discovered portion 
has been inserted in the Greek argument, The text has 
been altered in about sixteen places, in conformity with the 
views of critics and Manuscript authority. Finally, the 
metres have been differently constituted in four or five places, 
and a number of notes have been added for which the edi- 
tor is indebted in great part to the edition with Hermann’s 
notes (Leipzig, 1824), to Pflugk’s Gotha (1834), and Ma- 
jor’s (London, 1838). - 

Yale College, New Haven, 

August 20, 1841. 


. 
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EAA ίξειν * ἢ ΠΤ έτρως δ᾽ ἀφίκετο 
ἑλλει κατὰ υ ί 
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Φοῖθ᾽ ; ἀδικεῖς αὖ τίἱμοὶς ἐνέρων Φ᾽ - 30 
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ANOAAQN. 
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ΘΑΝΑ͂ΤΟΣ. 


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AMOAANN. | 
> 2 > ee ~ x > > 
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ὃ ΟΘΑΝΑΤΟΣ. 
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ἘΦ ἘΞ Ἢ Ὡδς 


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OANATOS. 
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καπάξομαι γε νερτέραν VO χθόνα. 
AHOAANN. 
λαθὼν ἴθ᾽. ov vag οἶδ᾽ ἂν εἰ πείσαιμί σε. 
OANATOS. 
κτείνειν OV ἂν χρῇ; τοῦτο yao τετάγμεθα, 
AIOAARN. 
οὔχ, ἀλλὰ τοῖς μέλλουσι ϑάνατον ἐμθαλεῖν. 
OANATOS. 
3) l4 ‘ Ἁ ’ὔ i! 
ἔχω λόγον δὴ καὶ προθυμίαν σέθεν. 
ANOAAQN. 
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OANATOS. 
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ANOAANN. 
2! Bi 9.95 N= 7 Ν , 
οὗτοι πλέον y ἂν ἢ μίαν ψυχὴν λαθοις. 
OANATOS. 
γέων φθινόντων μεῖζον ἄρνυμαι γέρας. 
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κἂν γραῦς CANTO, πλουσίως ταφήσεται. 
OANATOS. 
Ἃ “ > , ~ \ , 7 
πρὸς τών ἐχόντων, Doibe, tov νόμον τίθης. 
ΑΠΟΛΔ4.Ν. 
πῶς εἶπας ; ἀλλ᾽ ἢ καὶ σοφὸς λέληθας ὧν ; 
OANATOS. 
3 ~ > vn Ὁ» , i A ~ 
ὠνοῖντ᾽ ἂν οἷς πάρεστι γηραιοὺς ϑανεῖν. 
ANMOAALN. 
> ~ / bare , 
οὔκουν δοκεῖ σοι τήνδε μοι δουναι χάριν ; 
OANATOS. 
) ~ 5» 2 , s ‘ > \ , 
ov δῆτ᾽ * ἐπίστασαι δὲ TOUS ἔμους τρόπους. 


718 


50 


6 ELPA TT ΘΣΣ 


AIOAANQN. 
ἐχθρούς γε ϑνητοῖς καὶ ϑεοῖς στυγουμένους. 
OANATOS. 
οὐκ av δύναιο πάντ᾽ ἔχειν ἃ μή σε δεῖ. 
ANMOAARN. 
ἢ μὴν Ov παύσει καίπερ ὠμὸς ὧν ἄγαν * 
τοῖος Φέρητος εἶσι πρὸς δόμους ἀνὴρ, 
Εὐρυσθέως πέμψαντος ἵππειον μέτα 
ὄχημα Θρύήκης ἐκ τόπων δυσχειμέρων, 
ὃς On ξενωθεὶς τοῖσδ᾽ ἐν “Adurtov δόμοις 
βίᾳ γυναῖκα τήνδε σ᾽ ἐξαιρήσεται" 
κοῦθ᾽ ἡ παρ᾽ ἡμῶν σοι γενήσεται χάρις 
δράσεις ϑ᾽ ὁμοίως ταῦτ᾽, ἀπεχθήσει δ᾽ ἐμοί. 
ee _. ΘΆΝΑΤΟΣ. 
πόλλ᾽ ἂν σὺ λέξας" οὐδὲν ἂν πλέον λάθοις : 
ἡ ὃ δ᾽ οὖν γυνὴ Χάτεισὶν, εἰς “Διδου δόμους. 
«στείχω δ᾽ ie. αὐτὴν, ὡς κἀτάρξωμαι ξίφει" 
ερὸς; γὰρ οὗτος τῶν KOTO ὶ χθόνος ϑεῶν 
ὅτου τόδ᾽ ἔγχος κρατὸς ἁγνίσῃ τρίχα. 
HMIXOPION. 
τί ποθ᾽ ἡσυχία πρόσθε μελάθρων ; 
τί σεσίγηται δόμος “Adurtov ; 
HMIXOPION. 
ἀλλ᾽ οὐδὲ φίλων τις πέλας οὐδεὶς, 
ὅστις ἂν εἴποι πότερον φθιμένην 
βασίλειαν χρὴ πενθεῖν, ἢ ζῶσ᾽ 
ἔτι φώς λεύσσει Πελίου παῖς 
"Δλκηστις, ἐμοὶ πᾶσί τ᾽ ἀρίστη 
δόξασα γυνὴ 
'πόσιν εἰς αὕτης; γεγενῆσθαι. 
HMIXOPION. 
κλύει τις ἢ στενοιγμὸν ἢ 
806 --- 92.= 98 — 104. 


65 


70 


75 


80 


&5 


AAKHIZITI2. 


χερῶν κτύπον κατοὶ στέγας 
ἢ γόον ὡς πεπραγμένων :; 
οὐ μὲν οὐδέ τις ἀμφιπόλων 
στατίζεται ἀμφὶ πύλας. 
"εἰ γὰρ μετακύμιος ἄτας, 
ὦ Παιῶν, φανείης. 
HMIXOPION. 
»” vn , > > z 
ov τᾶν φθιμενας γ᾽ ἐσιώπων. 
HMIXOPION. 
> ‘ Ἁ = / ΦΟΡᾺ 27 
οὐ γὰρ δὴ φρουδὸς y ἐδ οἴκων. 
HMIXOPION. 


? > 3 τ Δ' , 
πόθεν ; OVX αὐχώ. Ti σε ϑαρσύνει ; 


HMIXOPION. 
πῶς ἂν ἔρήμον τάφον ᾿““δμητος 
“κεδνῆς ἂν ἔπραξε γυναικός ; 

HMIXOPION. 
wd 7 3 > ς ~ 
πυλῶν πάροιθε 0 οὐχ ὁρῶ 
πηγαῖον ὡς νομίζεται 
4 > > Ἁ = , 
χέρνιθ᾽ ἐπὶ φθιτῶν πύλαις, 
“Yalta τ᾽ οὔτις ἐπὶ προθύροις 
τομαῖος, ἃ δὴ νεκύων 
, ~ 3 4 ᾽΄ὕ 
πένθει πιτνεῖ, οὐδὲ νεολαία 
δουπεῖ χεὶρ γυναικῶν. 
HMIXOPION. 
καὶ μὴν τόδε κύριον ἦμαρ --- 
HMIXOPION. 
“κα Fg? 3 - 
τί τόδ᾽ αὐδᾷς: 
HMIXOPION. 
= = ~ ‘ tof 
ᾧ χρὴν σφε μολεῖν κατὰ γαίας. 
HMIXOPION. 
ἔθιγες ψυχᾶς, ἔθιγες δὲ φρενῶν. 


90 


95 


100 


105 


8 ΕΥ̓ΡΙΠΙΔΖΟΥ͂ 


HMIXOPION. 

χρῇ τῶν ἀγαθῶν διακναιομένων 

πενθεῖν ὅστις 110 
χρηστὸς ἀπ᾿ ἀρχῆς νενόμισται. 

XOPOS. 

ἀλλ᾽ οὐδὲ ναυκληρίαν 

ἐσθ᾽ ὅποι τις αἴας 

στείλας ἢ Avxias 

εἴτ᾽ ἐπὶ τὸς ἀνύδρους 115 
᾿ΑΙμμωνίδας ἕδρας 

δυστάνου παραλύσαι 
ψυχάν" μόρος γὰρ ἀπότομος 

πλάθει" ϑεῶν δ᾽ ἐπ᾿ ἐσχάραις 

οὐχ ἔχω ἐπὶ τίνα 120 
μηλοθύταν πορευθῶ. 

μόνος δ᾽ ἂν, εἰ φῶς τόδ᾽ ἦν 

ὄμμασιν δεδορκῶς 

Φοίδου παῖς, προλιποῦσ᾽ 

ἦλθεν ἕδρας σκοτίους 125 
“Ada te πυλῶνας" 

ὁμαθέντας yoo ἀνίστη. 

πρὶν αὐτὸν εἷλε διόθολον 

πλᾶκτρον πυρὸς κεραυνίουν.“ 

νῦν δὲ τίν᾽ ἔτι βίου 130 
ἐλπίδα προσδέχωμαι ; 
πάντα yao ἤδη τετέλεσται 
βασιλεῦσιν, 

πάντων δὲ ϑεῶν ἐπὶ βωμοῖς 
αἱμόῤῥαντοι ϑυσίαι πλήρεις, 135 
οὐδ᾽ ἔστι κακῶν ἄκος οὐδέν. 

112 - 12}. ΞΞ 1922 -- 181. 


AAKHATI2. 9 


ἀλλ᾽ ἥδ᾽ ὀπαδῶν ἐκ δόμων τις ἔρχεται 
δακρυῤῥοοῦσα." τίνα τύχην ἀκούσομαι; 

πενθεῖν μὲν, εἴ τι δεσπόταισι τυγχάνει, 
συγγνωστόν " εἰ δ᾽ ἔτ᾽ ἐστὶν ἔμψυχος γυνὴ 140 
εἴτ᾽ οὖν ὄλωλεν εἰδέναι βουλοίμεθ᾽ av. 


ΘΕΡΑΠΑΙ͂ΝΑ 
καὶ ζώσαν εἰπεῖν καὶ ϑανοῦσαν ἔστι σοι. 
ΧΟΡΟΣ. 
Ἁ = ba) ς Ἃ / Ἁ la 
καὶ πῶς ἂν αὑτὸς κατθάνοι τε καὶ βλέποι ; 
OQEPANAINA. , 
> es eg” \ 4 2c ~ 
ON προνωώπής ἐστι καὶ ψυχοῤῥαγεῖ. 
ΧΟΡΟΣ. 
ὦ τλῆμον, οἵας οἷος ὧν ἁμαρτάνεις. 
ΘΕΡΑΠΑΙΝΑ. 
οὔπω τόδ᾽ οἶδε δεσπότης, πρὶν ἂν πάθῃ 145 
ΧΟΡΟΣ. 


ἐλπὶς μὲν οὐκέτ᾽ ἐστὲ σώσασθαι βίον ; 
ΘΕΡΑΠΑΙΝΑ. 
πεπρωμένη YOR ἡμέρα βιάζεται. 
XOPOS. 
οὔκουν ἐπ᾿ αὐτῇ πράσσεται TA πρόσφορα ; 
ΘΕΡΑΠΑΙΝΑ. 
κόσμος γ᾽ ἕτοιμος, ᾧ σφε συνθάψει πόσις. 
ΧΟΡΟΣ. 
ἴστω νυν εὐκλεής γε κατθανουμένη 150 
γυνή τ᾽ ἀρίστη τῶν ὑφ᾽ ἡλίῳ μακρῷ. 
ΘΕΡΑΠΑΙ͂ΝΑ. 
πῶς δ᾽ οὐκ ἀρίστη ; τίς δ᾽ ἐναντιώσεται ; 
τί χρὴ γενέσθαι τὴν ὑπερδεθλημένην͵ 
ἐσγαῖνα, πώς ἢ ἂν μάλλον ἐνδείξαίτό τις 
πόσιν προτιμῶσ᾽ ἢ ϑέλουσ᾽ ὑπερθανεῖν ; - 155 


~/ 
καὶ ταῦτα μὲν δὴ πᾶσ᾽ ἐπίσταται ΄ πόλις " 


we 
" 


10 INP EIT A Oe 


ἃ δ᾽ ἐν δόμοις ἔδράσε ϑαυμάσει, κλύων. 
ἐπεὶ yao σθεθ᾽ ἡμέραν τὴν κυρίαν 
ἥκουσαν, ὕδασι ποταμίοις λευκὸν χρόα 
Ehovoat , ἐκ δ᾽ ἑλοῦσα κεδρίνων δόμων 
ἐσθῆτα κόσμον τ᾿ εὐπρεπῶς ἠσχήσατο, 
καὶ στᾶσα πρόσθεν ἑστίας κατηύξατο " 


ΖΔέσποιν ἡ, --- ἐγὼ γοὶρ ἔργομαι κατὰ χθονὸς, ----- 


πανύστατόν σὲ προσπιτνοῦσ᾽ αἰτήσομαι, 
τέκν᾽ ὀρφανεῦσαι τἀμὰ, καὶ τῷ pev φίλην 
σύζευξον ἄλοχον, τῇ δὲ pad ig πόσιν. 

und” Bonep αὐτῶν I) τεκοῦσ ᾿ ἀπόλλυμαι 
ϑανεῖν ἀώρους παῖδας, ἀλλ᾽ εὐδαίμονας 

ἐν γῇ πατρῴᾳ τξἕρπνὸν ἐκπλῆσαι Biov.— 
πάντας δὲ βωμοὺς οἱ κατ΄ ᾿ΑΙδμήτου δόμους 
προσῆλθε καξέστεψε καὶ προσηύξατο, 
πτόρθων ἀποσχίζουσα μυρσίνης pobny, 
ἄκλαύστος, ἀστένάκτος, οὐδὲ τοὐπιὸν 

κακὸν μεθίστη χρωτὸς εὐειδῆ φύσιν. 

χκἄπείτα ϑάλαμον ἐσπεσοῦσα καὶ λέχος, 
ἐνταῦθα On ᾿δάκρυσε καὶ λέγει τάδε, 

*f2 eGo, ἔνθα παρθένει᾽ ἕλυσ᾽ ἐγὼ 
χορεύματ᾽ ἐκ τοὐδ᾽ avdoos, ov ϑνήσχω πέρι, 
χαῖρ᾽ " οὐ γὰρ ἐχθθ το σ΄. ἀπώλεσάς δέ δὲ 


μόνην " προδοῦναι γάρ σ᾽ ὀκνοῦσα καὶ πόσιν 


ϑνήσκω. σὲ δ᾽ ἀλλή τις γυνὴ κεκτήσεται, 


σώφρῶν μὲν οὔκ ἂν μᾶλλον, εὐτυχὴς δ᾽ ἴσως. ---- 


κυνεῖ δὲ προσπιτνοῦσα, πᾶν δὲ δέμνιον 
Baas la U4 1 a: 
ὀφθαλμοτέγκτῳ δεύεται πλημμυρίδι. 
ἐπεὶ δὲ πολλῶν δακρύων εἶχεν κόρον, 
στείχει προνωπὴς ἐκπεσοῦσα δεμνίων, 


16( 


165 


170 


175 


180 


185 


AAMT r=. 


καὶ πολλὰ ϑάλαμον ἐξιοῦσ᾽ ἐπεστράφη, 
κἄῤῥιψεν αὑτὴν αὖθις ἐς κοίτην πάλιν. 
παῖδες δὲ πέπλων μητρὸς ἐξηρτημένοι 
ἔκλαιον" ἡ δὲ λαμθάνούσ᾽ ἐν ἀγκάλαις 
gentle ἄλλοτ᾽ ἄλλον, ὡς ϑανουμένη. 
πάντες δ᾽ ἔκλαίον οἰκέται κατὰ στέγας 
δέσποιναν οἰχτείροντες. ἡ δὲ δεξιὸν 
προὔτειν ᾿ ἑκάστῳ, κοῦτις ἦν οὕτω κακὸς 
ὃν οὐ προσεῖπε καὶ προσεῤῥήθη πάλιν. 
τοιαῦτ᾽ ἐν οἴκοις ἐστὲν ᾿δμήτου κακά. 


11 


190 


195 


Ἁ / 2” ς 2 2 > ‘ > 
καὶ κατθανών T ἂν ὠλετ΄, Expuyovd ἔχει 


~ 27 - τῇ 3 3 , 
τοσοῦτον ἄλγος, οὗ MOT οὐ λελῆήσεται. 
XOP.OZ 
ἢ που στενάζει τοισίδ᾽ "Ζδμητος κακοῖς, 
ἐσθλῆς γυναικὸς Ei στερηθῆναί σφε χρή" 
ΘΕΡΑΠΑΙΝΑ. } 
κλαίει γ᾽, ἄκοιτιν Ev χεροῖν φίλην ἔχων, 
δ 
καὶ μὴ προδοῦναι λίσσεται, τἀμήχανα 
ζητῶν " φθίνει γὰρ καὶ μαραΐνεται νόσῳ 
Ἁ ‘ 2! , 
παρειμένη On, χειρὸς ἄθλιον βάρος. 
ὅμως δὲ καίπερ σμικρὸν ἐμπνέουσ᾽ ἔτι 
βλέψαι πρὸς αὐγὰς βούλεται tas ἡλίου. 
[ὡς οὔποτ᾽ αὖθις. ἀλλὸὼ νῦν πανύστατον 
2 -« 7 { > c 7 7 Σ 
ἀκτῖνα κύκλον & ἡλίου προσόψεται.]) 
ἀλλ᾽ εἶμι καὶ σὴν ἀγγελῶ παρομαίων : 
[4 
οὐ γάρ τι πάντες εὖ φρονοῦσι κοίράνοις, 
ὥστ᾽ ἐν κακοῖσιν εὐμενεῖς παρέστάναι. 


συ δ᾽ εἶ παλαιὸς δεσπόταις ἐμοῖς φίλος. 
HMIXOPION. 
ἰὼ Zev, tis av wo. maga κακῶν 


200 


210 


γένοιτο καὶ λύσις τύγας ἃ πάρεστι κοιράνοις ; 


213 — 225. = 226 — 237. 


12 EYPINIA40OY 


HMIXOPION. 

5) ? vn , I< 

ἑξεισί τις 5 ἢ τέμω τρίχα; 914 

καὶ μέλανα στολμὸν πέπλων ἀμφιθαλώμεθ᾽ ἤδη ; 
HMIXOPION. 

δῆλα μὲν, φίλοι, δηλά γ᾽, ἀλλ᾽ ὅμως 

ϑεοῖσιν εὐχώμεσθα " Feav δύναμις μεγίσται. 
HMIXOPION. 

ὦναξ ITasvay, 220 

5) ὔ > 3 7 ~ 

ἔξευρε unyavay tiv Adunto κακῶν, 

πόριζε On πόριζε " καὶ πάρος yao 

τῷδ᾽ ἐφεῦρες, καὶ νῦν 

λυτήριος ἐκ ϑανάτου γενοῦ, 

φόνιόν τ᾿ ἀπόπαυσον “Adar. 225 
HMIXOPION. 

παπαῖ, φεῦ, παπαῖ, φεῦ. ἰὼ ἰώ. 

, ~ » “2 5) , ~ ? 
ὦ mat Φέρητος, οἱ ἔπραξας δάμαρτος cas στερείς. 
HMIXOPION. 

7. oF ᾿ - 7, 
Go ἄξια καὶ σφαγὰς τάδε, 

\ 4 vn Ψ' 4 > » / ; 
καὶ πλέον ἢ βρόχῳ δέρην oveavia πελᾶάσσαι ; 230 
HMIXOPION. 

τὸν yao οὐ φίλαν, ἀλλὰ φιλτάταν 
γυναῖχα κατθανοῦσαν ἐν ἤματι τῷδ᾽ ἐπόψει. 
HMIXOPION. 
idov ἰδοὺ, 
ἥδ᾽ ἐκ δόμων ON καὶ πόσις πορεύεται. 
βόασον ὦ, στέναξον ὦ Φεραία 235 
γθῶν, τὰν ἀρίσταν | 
γυναῖκα μαραινομέναν νόσῳ 
‘ ~ y 9. ὦ CE 
κατοὶ γᾶς, χθόνιον mag ᾿Διδαν. 
ΧΟΡῸ 2: 
οὔποτε φήσω γάμον εὐφραΐνειν 
πλέον ἢ λυπεῖν, τοῖς τε πάροιθεν 


AAKHAXZTI2. 13 


τεκμαιρόμενος καὶ τάσδε τύχας 
λεύσσων βασιλέως, ὅστις ἀρίστης 240 
> A > 7 αν 2 2 7 
ἀπλακῶν ἀλόχου τὴσδ ἀθίωτον 
τὸν ἔπειτα χρόνον βιοτεύσει. 
| AAKHZTIZ. 
“Alte καὶ φάος ἁμέρας, 
ovedviat τε δῖναι νεφέλας δρομαίου, τε: 
ΑΔΜΗΤΟΣ. «Sinai 
ὁρᾷ σε κἀμὲ, δύο κακῶς πεπραγότας, P λ 
οὐδὲν ϑεοὺς δράσαντας ἀνθ᾽ orov ϑανεῖ. <* 
ΔΑΚΗΣΤΙΣΩ͂ 
»-»-Ο 7 \ , , 
γαῖα TE καὶ μελάθρων στέγαι 
γυμφίδιοί τε κοῖται πατρῴας ᾿Ιωλκοῦ. 
ΑΔΜΗΤΟΣ. 
32 Ἂ oH 7+ Χ - 
ἔπαιρε σαυτὴν, ὦ τάλαινα, μὴ προδῷς " 250 
λίσσον δὲ τοὺς κρατοὔντας οἰχτεῖραι ϑεούς. 
| AAKHZTI2. 
c ~ wv c γῶν 7 7 Χ \ 
ὁρῶ δίκωπον ὁρώ σκάφος, νεκύων δὲ πορθμεὺς 
ἔχων χέρ᾽ ἐπὶ κοντῷ Χάρων μ᾽ ἤδη καλεῖ. Τί 
ὅς το κα τ r ; - 
μέλλεις; Geng te do ? . 
émeiyou* συ κατείργεις τάδε --- τοῖα σπερχόμενος 
ταχύνει. 255 
AAMHTO®S. 
οἴμοι" πικράν γε τήνδε μοι ναυκληρίαν 
ἔλεξας. ὦ δύσδαιμον, οἷα πάσχομεν. 
AAKHSETIZ. 
2 4 5’ ’ ae it gta , ? 25 4 
ἄγει μ᾽ ἄγει WE TLS,— OVY ὁρᾷς ;----ὥνεκύων ἐς αὐλὸν 
ὑπ᾽ ὀφρύσι κυαναυγέσι βλέπων πτερωτὸς “Διδας. 
Fer 37 co Cg \ « ! , , 
τί ῥέξεις; ἄφες. οἵαν Odov ἃ dethatotata moobaiva. 
ἌΔΜΗΤΟΣ. 
οἰχτρὰν φίλοισιν, éx δὲ τῶν μάλιστ᾽ ἐμοὶ 
2. 243 —246. = 247 — 251. 
252 — 258. = 259 — 265. 


14 ETP.ITLAD L 


καὶ παισὶν, οἷς On πένθος ἐν κοινῷ τόδε. 
AAKHZTIZ. 

μέθετέ με μέθετέ μ᾽ ἤδη. 

κλίνατ᾽, οὐ σθένω ποσίν " 

πλησίον “Αιδας ° 

σχοτία δ᾽ ἐπ᾽ ὀσσοισι νὺξ ἐφέρπει. 

τέκνα τέκν", οὐκέτι 

οὐχέτι δῇ μάτηρ σφῷν ἔστιν. 

χαίροντες, ὦ gles τόδε φάος ὁρῷτον. 
| Α4ΜΗΤΟΣ. 

οἴμοι: . τόδ᾽ hot hier ἀκούω 

καὶ παντὸς EOL ϑανάτου μεῖζον. 

μὴ πρός σε ϑεῶν τλῇς με προδοῦναι, 

μὴ πρὸς παίδων, ovs ὀρφανιεῖς, 

ἀλλ᾽ ἄνα τόλμα" 

σοῦ γὰρ φθιμένης οὐκέτ᾽ ἂν εἴην " 

ἐν σοὶ δ᾽ ἐσμὲν καὶ ζῆν καὶ μή" 

He yao φιλίαν σεδόμεσθα. 
ΔΆΑΚΗΣΤΙΣ. 


Que 


265 


270 


275 


279 


Ὶ 5 1δμηθ᾽, — ὁρᾷς ce TOL πράγμαθ᾽ ὡς Exel, — 


λέξαι ϑέλω σοι πρὶν ϑανεῖν ἃ βούλομαι. 
ἐγώ σε πρεσθεύουσα καντὶ τῆς ἐμῆς 
ψυχῆς καταστήσασα φώς τόδ᾽ εἰσορᾶν, 


ϑνήσκω, παρόν μοι μὴ ϑανεῖν ὑπὲρ σέθεν, 
ἀλλ᾽ ἄνδρα τε σχεῖν Θεσσαλῶν ὃν ἤθελον, 


καὶ δῶμα ναΐειν OAbLoy τυραννίδι, 

οὐκ ἠθέλησα ζῆν ἀποσπασθεῖσοί σου 

ξὺν παισὶν ὀρφανοῖσιν " οὐδ᾽ ἐφεισάμην, 
ἥθης ἔχουσα dag’, ἐν οἷς ἑτερπόμην. 


καίτοι σ᾽ ὃ φύσας YH τεκοῦσα προὔδοσαν, 


~ s > ~ ~ - Ψ 
καλῶς μὲν αὐτοῖς κατθανεῖν ἧκον βίου, 


285 


290 


MAAK H 2 TT 2. 15 


καλῶς δὲ σῶσαι παῖδα xevxheas ϑανεῖν. 

μόνος γὰρ αὐτοῖς ἦσθα, κοῦτις ἐλπὶς ἣν 

σοῦ κατθανόντος ἄλλα φιτύσειν τέκνα. 

κἀγώ τ᾽ ἂν env καὶ ov τὸν λοιπὸν χρόνον, 295 
xOUK ἂν μονωθεὶς σῆς δάμαρτος EOTEVES, 

καὶ παῖδας ὠρφάνενες. ἀλλὰ ταῦτα μὲν 

ϑεῶν τις ἐξέπραξεν ὥσθ᾽ οὕτως ἔχειν. 

εἶεν * σύ νύν μοι τῶνδ᾽ ἀπόμνησαι χάριν" 
αἰτήσομαι γάρ σ᾽ ἀξίαν μὲν OVMOTE,— 800 
ψυχῆς γοὶρ οὐδέν ἐστι τιμιώτερον----- 

δίκαια δ᾽, ὡς φήσεις σύ" τούσδε γοὶρ φιλεῖς 

οὐχ ἧσσον ἢ ya παῖδας. εἴπερ εὖ φρονεῖς " 
τούτους ἀνάσχου δεσπότας ἐιιῶν δόμων, 

καὶ μὴ ᾽'πιγήμῃς τοῖσδε μητρυιὰν τέκνοις, 305 
ἥτις κακίων οὖσ᾽ ἐμοῦ γυνὴ φθόνῳ 

τοῖς σοῖσι καμοῖς παισὶ χεῖρα προσθαλεῖ. 

(ἢ δῆτα δράσῃς ταῦτά γ᾽, αἰτοῦμαί σ᾽ ἐγώ. 

ἐχθρὰ γὰρ ἢ πιοῦσα μητρυιὸ τέκνοις 

τοῖς πρόσθ᾽, ἐχίδνης οὐδὲν ἠπιωτέρα. 810 
καὶ παῖς μὲν ἄρσην πατέρ᾽ ἔχει πύργον μέγαν, 
[ὃν καὶ προσεῖπε καὶ προσεῤῥήθη πάλιν. 

συ δ᾽ ὦ τέκνον μοι πῶς κορευθήσει καλῶς ; 

ποίας τυχοῦσα συζύγου τῷ σῷ πατρί; 

μή σοί τιν᾽ αἰσχρὸν προσθαλοῦσα κληδόνα 315 
Hons ἐν ἀκμῇ σοὺς διαφθείρῃ γάμους. 

οὐ γάρ σε μήτηρ οὔτε νυμφεύσει ποτὲ 

οὔτ᾽ ἐν τόχοισι σοῖσι ϑαρσυνεῖ, τέκνον, 

παροῦσ᾽. ἵν᾽ οὐδὲν μητρὸς εὐμενέστερον. 

δεῖ γὰρ ϑανεῖν με" καὶ τόδ᾽ οὐκ ἐς αὔριον 390 
οὐδ᾽ ἐς τρίτην μοι μηνὸς ἔρχεται κακὸν, 

ἀλλ᾽ αὐτίκ᾽ ἐν τοῖς μηκέτ᾽ οὖσι λέξομαι. 


16 EYPIHIAOT 


χαίροντες εὐφραίνοισθε" καὶ σοὶ μὲν, πόσι, 
~ 9 » ἐκ 5! vA ~ 

γυναῖχ᾽ ἀρίστην ἔστι κομπάσαι λαθεῖν, 
ὑμῖν δὲ, παῖδες, μητρὸς ἐκπεφυκέναι. 

: ΧΟΡῸΣ, 
ϑάρσει" πρὸ τούτου yao λέγειν οὐχ ἄζομαι " 
δράσει τάδ᾽, ἤνπερ LN φρενῶν ἁμαρτάνῃ. 

AAMHTOS. 

5) 7ζῳι39 5) \ ? > A Cn 4 Ἃ 
ἔσται τάδ᾽ ἔσται, MN τρέσῃς " ἐπεὶ O. ἐγὼ 
καὶ ζώσαν εἶχον καὶ ϑανοῦσ᾽ ἐμὴ γυνὴ 
μόνη κεκλήσει, κοῦτις ἀντὶ σοῦ ποτε 
τόνδ᾽ ἄνδρα νύμφη Θεσσαλὶς προσφθέγξεται" 
οὐκ ἔστιν οὕτως οὔτε πατρὸς εὐγενοῦς 
οὔτ᾽ εἶδος ἄλλως ἐκπρεπεσταίτη γυνή. 
ἅλις δὲ παίδων τῶνδ᾽ ὄνησὶν εὔχομαι 
ϑεοῖς γενέσθαι" σοῦ γὰρ οὐκ ὠνήμεθαι. 
οἴσω δὲ πένθος οὐκ ἐτήσιον τὸ σὸν, 
ἀλλ᾽ ἔς τ᾽ ἂν αἰῶν οὑμὸς ἀντέχῃ, γύναι, 
στυγῶν μὲν ἣ μ᾽ ἔτικτεν, ἐχθαΐρων δ᾽ ἐμὸν 

’ , Ν > - 2) ” ? 
πατέρα" λόγῳ yoo ἧσαν οὐκ ἔργῳ φίλοι. 
συ δ᾽ ἀντιδοῦσα τῆς ἐμῆς τὸ φίλτατα 
ψυχῆς ἔσωσας. ἀρά μοι στένειν πάρα 
τοιᾶσδ᾽ ἁμαρτάνοντι συζύγου σέθεν ; 

s V4 ~ ake ? 
παύσω δὲ κώμους ξυμποτῶν F ὁμιλίας 


320 


330 


335 


340 


, ~ + pin Ὁ οἱ ~ 2 2 \ , 
στεφάνους TE μοῦσάν J, ἢ κατεῖχ ἐμοῦς δόμους. 


3 ;» 2 SS oN ? ? ΒΓ ΘΙ 
οὐ γάρ ποτ᾽ ovt ἂν Pagbitov ϑίγοιμ ἔτι 
οὔτ᾽ ἂν φρέν᾽ ἐξαίΐροιμι πρὸς Aib6vy λακεῖν 

3 ’ ‘ , 4 > 7 la 
αὐλόν - συ γάρ μου τέρψιν ἐξείλου βίου. 
σοφῇ δὲ χειρὶ τεκτόνων δέμας τὸ σὸν 
εἰκασθὲν ἐν λέκτροισιν ἐκτοαθήσεται, 
ee e Ἁ , , 

@ προσπεσοῦμαι καὶ περιπτύσσων χέρας 


345 


350 


— a ee -- νὰ 


AAKH SE TF FZ. 


ὄνομα καλῶν σὸν τὴν φίλην ἐν ἀγκάλαις 
δόξω γυναῖκα καίπερ οὐκ ἔχων ἔχειν, 
ψυχρὰν μὲν, οἶμαι, τέρψιν, ἀλλ᾽ ὅμως βάρος 
ψυχῆς ἀπαντλοίην ἄν ἐν δ᾽ ὀνείρασι 
φοιτῶσά μ᾽ εὐφραίνοις av. ἡδυ vag φίλος 
κἂν νυκτὶ λεύσσειν, ὅντιν᾽ ἂν παρῇ χρόνον. - 
εἰ δ᾽ ᾿Ορφέως μοι γλῶσσα καὶ μέλος παρῆν, 
ὥστ᾽ ἢ κόρην Ζήμητρος 1) κείνης πόσιν 
ὕμνοισι κηλήσαντά σ᾽ ἐξ “ Διδου λαθεῖν, 
κατῆλθον av, καί w οὔθ᾽ ὃ Πλούτωνος κύων 
οὔθ᾽ οὑπὶ κώπῃ ψυχοπομπὸς ἂν Χάρων 
ἔσχον, πρὶν ἐς φῶς σὸν καταστῆσαι βίον. 
ἀλλ᾽ οὖν ἐκεῖσε προσδόκα μ᾽, ὅταν Fava, 
καὶ δῶμ᾽ ἑτοίμαζ᾽, ὡς συνοικήσουσά μοι. 
ἐν ταῖσιν αὐταῖς γάρ w ἐπισχήψω κέδροις 
σοὶ τούσδε ϑεῖναι πλευρά τ᾽ ἐκτεῖναι πέλας 
πλευροῖσι τοῖς σοῖς " μηδὲ γάρ ϑανών ποτε 
σοῦ χωρὶς εἴην τῆς μόνης πιστῆς ἐμοΐ 
XOPOZZ:- 
καὶ μὴν ἐγώ σοι πένθος ὡς φίλος φίλῳ 
λυπρὸν συνοίσω τῆσδε " καὶ γὰρ ἀξία. 
AAKHZTIZ. 
ὦ παῖδες, αὐτοὶ On τάδ᾽ εἰσηκούσατε 
πατρὸς λέγοντος μὴ γαμεῖν Ahan ποτὲ 
γυναῖκ᾽ ἐφ᾽ ὑμῖν, und ἀτιμάσειν ἐμέ. 
AAMHTOS. 
καὶ νῦν γέ φημῖ, καὶ τελευτήσω τάδε. 
οὐ ἩΚΉΣΤΥΙΣ, 
ἐπὶ τοῖσδε παῖδας χειρὸς ἐξ ἐμῆς δέχου. 
ΑΔΜΗΤΟΣ. 
δέχομαι, φίλον γε δῶρον ἐκ φίλης χερός. 
- De 


900 


900 


900 


970 


375 


18 EYPIHIAOY’ 


AAKHZTIZ.. 
συ νῦν γενοῦ τοῖσδ᾽ ἀντ᾽ ἐμοῦ μήτηρ τέκνοις. 
ΑΔΜΗΤΟΣ. 
; = he S nd 3 2 Ὁ 
πολλή γ᾽ ἀνάγκη σοῦ γ᾽ ἀπεστερημένοις. 
AAKHZTIS. 
ὦ τέκν᾽, ὅτε ζῆν χρῆν μ᾽, ἀπέρχομαι κάτω. 
AAMHTOS. 
οἴμοι, τί δράσω δῆτα σοῦ μονούμενος ; 
ΑΛΔΚΗΣΤΙΣ. 
χρόνος μαλάξει o + οὐδέν 200° ὃ κατθανών. 
AAMUTOS. 
ἄγου μὲ σύν σοι πρὸς ϑεῶν ἄγου κάτω. 
ΑΛΚΗΣΤΙΊΣ. 
ἀρκοῦμεν ἡμεῖς of προθνήσκοντες σέθεν. 
ΑΔΜΗΤΟΣ. 
ὦ δαῖμον, οἵας συζύγου μ᾽ ἀποστερεῖς. 
ΚΎΕΙ ΣΙ. 
καὶ μὴν σκοτεινὸν ὄμμα μου βαρύνεται. 
AAMHTOS. 
2 “2 ot 5 XN ’ , 
ἀπωλόμην ae, εἴ με δὴ λείψεις, γύναι. 
AAKHZETIZ. 
ε, διε ΟΣ > IQ 3\ , Shor 
ὡς OVKET οὖσαν οὐδὲν ἂν λέγοις ELE. 
AAMHTOS. 
ὕρθον πρόσωπον, μὴ λίπῃς παῖδας σέθεν. 
AAKHUETI. 
> 2 Ὁ ἰς ~ ον 3 3 \ ΄ 2) ΟΡ ἐᾷ 
ov δὴθ ἑκοῦσά γ΄, GAAG γαίρετ᾽, ὦ τέκνα. 
ΑΔΜΗΤΟΣ. 
βλέψον πρὸς αὐτοὺς βλέψον. 
AAKHZTIS. 
3 l4 > ὅς 
οὐδὲν elu ETL. 


AMAMHTOS. 
7 " ’ 
τί δρᾷς; προλείπεις ; 
AAKHZTIZ. 


χαῖρ. 


880 


990 


AAKHATI2Z. 


AMIMHTO2. 
3 , , 
| ἀπωλόμην τάλας. 
chan foe XOPOS. 

ἔθηκεν, οὐκέτ᾽ ἔστιν _Aduytov γυνή. 

, : , ETMHAO2. 
ἰώ μοι τύχας. μαῖα δὴ κάτω 
βέθακεν, ὁ οὐκέτ᾽ ἔστιν, ὦ 
πάτερ, ὑφ᾽ chia. 
προλιποῦσα δ᾽ ἀμὸν βίον 
ὠρφάνισεν τλάμων. 
ἴδε γὰρ ἴδε βλέφαρον͵ 
καὶ παρατόνους έρας. “7. 
ὑπάχοῦσον, ἄκουσον, ὦ μᾶτερ, ἀντιάζω σ᾽. 
ἐγώ σ᾽ EVO, μάτερ, 

ἝΞ ἋΣ 
v 

8 καλοῦμαι ὃ ‘ 

σὸς ποτὲ σοῖσι πιτνὼν στόμασιν νεοσσός. 
AAMHUTOS 

4 3 > , 2g? C ~ [σ᾽ » ἀμὸν: x 
τὴν γ οὐ κλύουσαν οὐδ᾽ ὁρῶσαν" ὥστ Eva 
καὶ σφὼ βαρείᾳ συμφορᾷ πεπλήγμεθα. 

ΕΥ̓́ΜΗ4ΟΣ. 
νέος ἐγώ, πάτερ, λείπομαι φίλας 
μονόστολός τε ματρός" ὦ 
σχέτλια δὴ παθῶν 
2 ἐ Ἁ an * , 
éy@ ἔργα ἢ GU τε, 
σύγκασι μοὶ κούρα, 

a ξυνεελαα. 
7? @ ὦ πάτερ, 
ἀνόνατ᾽ ἀνόνατ᾽ ἐνύμφευσας, οὐδὲ γήρως 
é6as τέλος σὺν τᾷδ᾽" 
5 ‘ / 
ἔφθιτο γὰρ πάρός, 
393 — 409. = 406 — 414, 


7 


19 


395 


400 


410 


Aj 
UY 


20 EDVPITL 4. @. fF. 


/ 
οἰχομένας δὲ σοῦ, μᾶτερ, OA@AEY οἶκος. 
XOPOZ. 


"Adunt’, ἀνάγκη τάσδε συμφορὰς φέρειν" 

οὐ γάρ τι πρῶτος οὐδὲ λοίσθιος βροτῶν 

γυναικὸς ἐσθλῆς ἤμπλακες " γίγνωσχε δὲ 

ὡς πᾶσιν ἡμῖν κατθανεῖν ὀφείλεται. 
ΑΔΜΗΤΟΣ. 

ἐπίσταμαί τε κοὐκ ἄφνω κακὸν τόδε 

προσέπτατ᾽ " sidas δ᾽ αὔτ᾽ ἐτειρόμην πάλαι. 


415 


420 


ἀλλ᾽, — ἐκφορὰν γὰρ τοῦδε ϑήσομαι νεκροῦ, ---- 


πάρεστε καὶ μένοντες ἀντηχήσατε 
παιᾶνα τῷ κάτωθεν ἀσπόνδῳ ϑεῷ. 
πᾶσιν δὲ Θεσσαλοῖσιν ὧν ἐγὼ κρατῶ 
πένθος γυναικὸς τῆσδε κοινοῦσθαι λέγω 

Lf / \ , ~ 
κουρῷ ξυρήκει καὶ μελαμπέπλῳ στολῇ 

, / ? a , \ , 

τεθριππο ϑ' οἱ ζεύγνυσθε καὶ μονάμπυκας 
πώλους, σιδήρῳ τέμνετ᾽ αὐχένων φόθην. 


> - x X 2. 9. AB SNe / 
—avhay δὲ μὴ κατ΄ ἄστυ, μὴ λύρας κτύπος 


3) ᾽ ,ὕ fa Sep - , 

éota σελῆνας δώδεκ ἐχπληρουμένας " 

οὐ γάρ τιν᾽ ἄλλον φίλτερον ϑάψω νεχρὸν 

ἐς 5 γ 2 > ’ 3 2 »” 2 a7 , 

tovd ovd ἀμείνον εἰς Eu * asia δέ μοι 

τιμᾷν, ἐπεὶ τέθνηκεν ἀντ᾽ ἐμοῦ μόνη. 
ΧΟΡΌΣ. 

ὦ Πελίου ϑύγατερ, 

χαίρουσά μοι εἰν Aida δόμοισιν 

τὸν ἀνάλιον οἶκον οἰχετεύοις. 


ἴστω δ᾽ ᾿Αἴΐδας ὃ μελαγχαίτας Geos, ὅς τ᾽ 


: κώπᾳ 
πηδαλίῳ τε γέρων 
νεκροπομπὸς ἵζει, 
435 — 444, — 445 — 454, 


425 


430 


SeEeec PIs σ᾽ 21 


πολυ δὴ πολυ δηὴ γυναῖκ᾽ ἀρίσταν 
λίμναν ᾿«ἠχεροντίαν πορεύσας ἐλάτῳ δικώπῳ. 
πολλά σε μουσοπόλοι 445 
μέλψουσι καθ ᾿ ἑπτάτονόν τ᾽ ὀρείαν 
χέλυν ἕν τ᾽ ἀλύροις κλέοντες ὕμνοις, 
Andry κύκλος ἁνίκα Καρνείου περινίσσεται ὥρᾳ. 
μηνὸς ἀειρομένας ᾿ 450 
παννύχου σελάνας-, ere 
λιπαραῖσί τ᾿ ἐν ολθίαις κοῖλοι οἱ 
τοίαν ἔλιπες ϑανοῦσα μολπὰν μελέων ἀοιδοῖς 
εἴθ᾽ ἐπ᾿ ἐμοὶ μὲν ein, Σ΄ 456 
δυναίμαν δέ σε πέμψαι 
φάος && Aida τεράμνων 
Κωκυτοῦ τε ῥεέθρων 
ποταμίᾳ νερτέρᾳ τε κώπᾳ. / 
Gv γὼρ, ὦ μόνα, ὦ φίλα γυναικῶν, 460 
συ τὸν αὑτὰς 
ἔτλας πόσιν ἀντὶ ous ἀμεῖψαι 
ψυχᾶς ἐξ“ Αιδα. κούφα σοι 
χθὼν ἐπάνωθε πέσοι, γύναι. εἶ δέ τι 
καινὸν ἕλοιτο πόσις λέχος, ἦ μάλ᾽ ἐμοί τ᾽ ἂν εἴη 
στυγηθεὶς τέκνοις τε τοῖς σοῖς. 465 
ματέρος ov ϑελούσας 
πρὸ παιδὸς χθονὶ κρύψαι 
δέμας, οὐδὲ πατρὸς γεραιοῦ, 
% - # 
Ov ἔτεκον δ᾽. οὐκ ἔτλαν δύεσθαι 
σχετλίω, πολιὸν ἔχοντε χαίταν. 470 
ov δ᾽ ἐν ἥβᾳ 
νέᾳ προθανοῦσα φωτὸς οἴχει. 

458 ---- 465. --- 466 ---- 475. 


22 OP Pasa  ΘῪ 


τοιαύτας εἴη μοι κῦρσαι 
/ » 2 yi Ν Ἄ, 
Guvdvados φιλίας ἀλόχου " τὸ γαρ 


2 β i ‘6 , r koe κ > ΄ Σ 1 vito 
ἐν Love TTAVLOV HEQOS ῃ γ)γὰ ἑμόοι “¢ a S + 


2 © βι ὍΝ ’ 
δι αἰῶνος ἂν ξυνείη. 
HPAKAHS. 
ξένοι, Φεραίας τῆσδε κωμῆται χθονὸς, 
ἢ πὴ ἐν δόμοισιν doa κιγχάνω ; 
iil OPO. 
ἔστ᾽ ἐν δόμοισι παῖς Φέρητος, ᾿Πράκλεις. 
ἀλλ᾽ εἰπὲ χρεία τίς σε Θεσσαλῶν χθόνα 
πέμπει, Φεραίων ἄστυ moocbnvat τόδε. 
HPAK AHS. 
Τιρυνθίῳ πράσσω τιν᾽ Kvevobei πόνον. 
ΧΟΡΟΣ 
καὶ ποῖ πορεύει ; τῷ ξυνέζευξαι πλάνῳ ; 
HPAKAHS. 
Oonxos τέτρωρον ἅρμα Διομήδους μέτα. 
XOPOS. 
- ey ᾽ὔ - 2 >» 7 
πῶς οὖν δυνήσει ; μῶν ἄπειρος εἰ ξένου ; 
HPAKAHS. 
ἄπειρος " οὔπω Βιστόνων ἦλθον χθόνα. 
ΧΌΔΟΣ. 
3 5) Cr l4 2 Ὁ ἢ ?, 
οὐχ ἔστιν INV δεσπόσαι σ᾽ ἄνεν μᾶχης. 
HPAK AHS. 


ἀλλ᾽ οὐδ᾽ ἀπειπεῖν τοὺς πόνους οἷόν τέ μοι. 


ΧΟΡῸΣ: 
κτανῶν ἄρ᾽ ἥξεις ἢ ϑανῶὼν αὐτοῦ μενεῖς 
9 n | OO πο ( τ 
ΗΡΑΚΛΗΣ 
2 iA 2.3 - od \ , 2 3 l4 
οὐ τόνδ΄ ἀγώνα πρῶτον ἂν δράμοιμ ἐγώ. 
ΧΟΡΟΣ 


τί δ᾽ ἂν κρατήσας δεσπότην πλέον λάθοις ; 


475 


480 


. 485 


490 


AA KH2ATI2 3. 


HPAK AHS. 
πώλους ἀπάξω κοιράνῳ Τιρυνθίῳ. 
ΧΟΡΟΣ. 
3 > Ἁ \ > ~ / 
οὐχ evuaoes χαλινὸν ἑμδαλεῖν γνάθοις. 
| | HPAK AHS. 
El μή γε πῦρ πνέουσι μυκτήρων ἄπο. 
, ΧΟΡΟΣ. 
ἀλλ᾽ ἄνδρας ἀρταμοῦσι λαιψηραῖς γνάθοις. 
HPAK AHS. 
ϑηρῶν ὀρείων χόρτον, οὐχ ἵππων, λέχγεις. 
ΧΟΡΟΣ. 
, 3; * cr ᾿ 
φάτνας ἴδοις ἂν αἵμασιν πεφυρμένας. 
ἩΡΑΚΛΗ͂Σ. 
tives δ᾽ ὃ ϑρέψας παῖς πατρὸς κομπάζεται ; 
ΧΟΡΟΣ. 
" Aoeos, ζαχρύσον Θρῃκίας πέλτης ἄναξ. 
HPAK AHS. 
\ / 3 ~ £. , f 
καὶ τόνδε τούμου δαίμονος πόνον AEyvElsS,— 
σκληρὸς yao ἀεὲ καὶ πρὸς αἶπος ἔρχεται, ---- 
εἰ χρή με παισὶν ois” Aons ἐγείνατο 
μάχην ξυνάψαι, πρῶτα μὲν “υκάονι, 
αὖθις δὲ Κύκνῳ, τόνδε δ᾽ ἔρχομαι τρίτον 
ἀγώνα πώλοις δεσπότῃ τε συμδαλῶν. 
3 3 2] 5) a Ἁ 3 7 ’ 
ἀλλ᾽ οὔτις ἔστιν ὃς τὸν Adxunvys γόνον 
τρέσαντα χεῖρα πολεμίων ποτ᾽ ὄψεται. ~ 
ΧΟΡΟΣ. ΖΞ" 
f \ \ ay? ae ~ ΄ \ 
καὶ μὴν 00 αὐτος τῆσδε κοίρανος γθονὸς 
” 5, , / 
Aduntos ἔξω δωμάτων πορεύεται. 
ΑΔΜΗΤΟΣ. 
χαῖρ᾽, ὦ Διὸς παῖ Περσέως ἀφ᾽ αἵματος. 
HPAKAHS. 
"Adunte, καὶ σὺ χαῖρε, Θεσσαλῶν ἄναξ. 


29 


500 


505 


510 


24 EYPIUIAOT 


AAMHTOZ. 
ϑέλοιμ᾽ ἂν" εὔνουν δ᾽ ὄντα σ᾽ ἐξεπίσταμαι. 
HPAK AHS. 
τί χρῆμα κουρᾷ τῇδε πενθίμῳ πρέπεις ; 
| AMMHTOS. 
ϑάπτειν τιν᾽ ἐν τῇδ᾽ ἡμέρᾳ μέλλω νεκρόν. 
HPAK AHS. 
ἀπ᾽ οὖν τέκνων σῶν πημονὴν εἴργοι Peds. 
ΑΔΜΗΤΟΣ. 
ζώσιν κατ᾽ οἴκους παῖδες οὕς Equa’ ἐγώ. 515 
HPAK AHS. 
πατήρ VE μὴν ὡραῖος, εἴπερ οἴχεται. 
ΑΔΠΗΤΟΣ. 
κἀκεῖνος ἔστι yn τεκοῦσα μ᾽, ᾿ Ηράκλεις. 
HPAK AHS. 
ov μὴν γυνή γ᾽ ὕλωλεν " Ahunotis σέθεν ; 
ΑΔΜΗΤΟΣ 
διπλοῦς ἐπ᾿ αὐτῇ μῦθος ἔστι μοι λέγειν. 
ἩΡΑΚΛΗ͂Σ. 
πότερα ϑανούσης εἶπας 7) ζώσης ἔτι ; 520 
AAMH TOS. 
ἔστιν TE κοὐκέτ᾽ ἔστιν, ἀλγύνει δέ με. 
ἩΡΑΚΛΗ͂Σ. 
οὐδέν τι μᾶλλον oid’: ἄσημα yao λέγεις. 
AAMHTOS. 
οὐκ οἶσθα μοίρας ἧς τυχεῖν αὐτὴν χρεών ; 
HPAKAH®S. 
οἶδ᾽ ἀντὶ σοῦ γε κατθανεῖν ὑφειμένην. 
ΑΔΜΗΤΟΣ. 
πώς οὖν ἔτ᾽ ἔστιν, εἴπερ νεσεν τάδε ; 525 
HPAKAHS. 
ἃ, μὴ πρόκλαι᾽ ἄκοιτιν, ἐς τόδ᾽ ἀναθαλοῦ. 


AAKHZITI2. 


AAMHTOZ. 


τέθνηχ᾽ ὃ μέλλων, κοὐκέτ᾽ ἔσθ᾽ ὃ κατθανών. 


ΗἩΡΑΚΜΔΗΣ. 
χωρὶς τό τ᾽ εἶναι καὶ τὸ μὴ νομίζεται. 
ΑΔΜΗΤΟΣ. 
ov τῇδε κρίνεις, ᾿Ηράκλεις, κείνῃ δ᾽ ἐγώ. 
HPAK AHS. 
ti δῆτα κλαΐεις ; tis φίλων ὃ κατθανών ; 
ΑΔΜΗΤΟΣ. 
γυνή" γυναικὸς ἀρτίως μεμνήμεθα. 
ΗΡΑΚΔΗΣ. 
ὀθνεῖος, ἢ σοὶ συγγενὴς γεγῶσά τις ; 
ΑΔΜΗΤΟΣ. 
ὀθνεῖος, ἄλλως δ᾽ ἦν ἀναγκαία δόμοις. 
HPAKAHS. 
πῶς οὖν ἐν οἴχοις σοῖσιν ὥλεσεν βίον ; 
ΑΔΜΗΤΟΣ. 
πατρὸς ϑανόντος ἐνθάδ᾽ ὠρφανεύετο. 
HPAKAH®S. 
MEV. 


εἴθ᾽ εὕρομέν σ᾽, Aduyte, μὴ λυπούμενον. 


AAMHT OZ. 


ὥς δὴ τί δράσων τόνδ᾽ ὑποῤῥάπτεις λόγον ; 


HPAKAHS. 

, Ἃ 3} c Y , 
ξένῶν moos ἄλλην ἑστίαν πορεύσομαι. 

ΑΔΜΗΤΟΣ. 


οὐκ ἔστιν, ὦναξ " μὴ τοσόνδ᾽ ἔλθοι κακόν. 


ἩΡΑΚΛΗ͂Σ. 
λυπουμένοις ὀχληρὸς, εἰ μόλοι, ξένος. 
ΑΔΜΗΤΟΣ. 


τεθνᾶσιν οἱ ϑανόντες- ἀλλ᾽ ἴθ᾽ ἐς δόμους. 


ΗἩΡΆΑΚΛΗΣ. 
αἰσχρὸν παρὼ κλαίουσι ϑοινᾶσθαι φίλοις. 
3 


25 


530 


535 


540 


26 EYPIUIAOY 


AAMHTOS. 
A ΕΝ ῇ 32 od 2 3 [4 
χωρις ξενωνὲς εἰσιν οἵ σ΄ ἐσάξομεν. 
ἩΡΑΚΛΗ͂Σ. 
4 “a 7 qa , 
μέθες με, καί σοι μυρίαν ἕξω χάριν. 
ΑΔΜΗΤΟΣ. 
οὐκ ἔστιν ἄλλου σ᾽ ἀνδρὸς ἑστίαν μολεῖν. 545 
ς a Ἃ Ἂ" , 2 ’ 
ηγου συ, τωνδὲ δωμάτων ἑἐξωπίους 
ξενώνας οἴξας, τοῖς τ᾿ ἐφεστῶσιν φράσον 
σίτων παρεῖναι πλῆθος" ἐν δὲ κλήσατε 
ϑύρας μεσαύλους " οὐ πρέπει ϑοινωμένους Fs 
κλύειν στεναγμῶν οὐδὲ λυπεῖσθαι ξένους. 550 
XOPOS. 
τί δρᾷς ; τοσαύτης ξυμφορᾶς προκειμένης, 
2 “" -Φ 7 ᾿Ξ a” 
Adunte, τολμᾷς Eevodoysiv ; τί μώρος εὖ; 
AAMHTOS. 
ἀλλ᾽ εἰ δόμων σφε καὶ πόλεως ἀπήλασα 
ξένον μολόντο, μᾶλλον ἄν μ᾽ ἐπήνεσας ; 
5 τ > ᾽ \ \ aes n 
ov ONT , Eel μοι Evuqoea μὲν ovdev ἂν 555 
μείων éviyvet , ἀξενώτερος δ᾽ ἐγώ. 
καὶ πρὸς κακοῖσιν ἄλλο τοῦτ᾽ ἂν ἣν κακὸν, 
δόμους καλεῖσθαι τοὺς Euovs ἐχθροξένους. 
αὐτὸς δ᾽ ἀρίστου τοῦδε τυγχάνω ξένου, 
ὅτανπερ Aoyous διψίαν ἔλθω χθόνα. 560 
XOPOS. | 
πῶς οὖν ἔχρυπτες TOY παρόντα δαίμονα, 
8 / 2 Ν ς 3 Ἁ 
φίλου μολόντος ἀνδρὸς, ὡς αὐτὸς λέγεις ; 
AAMHTOS. 
οὔκ av not ἠθέλησεν εἰσελθεῖν δόμους, 
El τῶν ἐμῶν τι πημάτων ἐγνώρισε. 
καὶ τῷ MEV, οἶμαι, δρῶν τάδ᾽ οὐ φρονεῖν δοκῶ, 565 
οὐδ᾽ αἰνέσει με" toma δ᾽ οὐκ ἐπίσταται 


& 


AAKHZTIS. 27 


μέλαθρ᾽ ἀπωθεῖν οὐδ᾽ ἀτιμάζειν ξένους. 


ΧΟΡΟΣ. 
ὦ πολύξεινος καὶ ἐλεύθερος ἀνδρὸς ἀεΐ ποτ᾽ οἶκος, 
σέ τοι καὶ ὁ Πύθιος εὐλύρας ᾿Α΄πόλλων 570 


2e7 , 2 

ηξίωσε ναίειν, 

ἔτλα δὲ σοῖσι μηλονόμας 

> / ῇ 

ἐν δόμοις γενέσθαι, 

δοχμιᾶν dia κλιτύων 575 
βοσκήμασι σοῖσι συρίζων 

ποιμνίτας ὑμεναίους. 

Χ 2 3 7 = l4 ’ 
συν ὃ ἑποιμαίνοντο γαρᾷ μελέων βαλιαΐ τε 
“ 

λύγκες, 
ἔθα δὲ λιποῦσ᾽ "Οθρυος νάπαν λεόντων ὅ80 
ἃ δαφοινὸς ida ° 
χόρευσε δ᾽ ἀμφὶ σὰν κιθάραν, 
Doibe, ποικιλόθριξ 
Ἃ ς / 7 
νεθρὸς ὑψικόμων πέραν 585 
7 > > ἜΣ; = , 

Baivove ἐλατὰν σφυρῷ κούφῳ, 

3 2 -- 
χαίρουσ᾽ εὔφρονι μολπᾷ. 
τοιγὸρ πολυμηλοτάταν 
ἑστίαν οἰχεῖ παρὰ καλλίναον 


Βοιδίαν λίμναν " ἀρότοις δὲ γυᾶν ὅ90 
\ 7 7 ca 3 Ἁ Ἃ 3 ᾽ὔ’ 
καὶ πεδίων δαπέδοις ὅρον ἀμφὲ μὲν ἀελίου κνε- 
φαίαν 
ἱππόστασιν αἰθέρα τὸν Μολοσσῶν τίθεται; 
, , 3 > ΄ wt ah Bhs x ὑπ : 
πόντιον t Aiyaiwv ἐπ᾿ ἀκτὰν 595 


ἀλίμενον Πηλίου κρατύνει. 

καί νῦν δόμον ἀμπετάσας 
569 — 578. = 579 — 587. 
588 — 596. = 597 — 605. 


28 EF PTNIAOT 


4 ~ ad , 
δέξεται ξεῖνον νοτερῷ βλεφάρῳ, 
τᾶς φίλας κλαίων ἀλόχου νέκυν ἐν 
δώμασιν ἀρτιθανῆ" τὸ γὰρ εὐγενὲς ἐχφέρεται 
πρὸς αἰδώ. 600 
3 ~ > ~ ‘ , >) 8» 7 
ἐν τοῖς ἀγαθοῖσι d& MaVT ἕνεστιν σοφίας. 
πρὸς δ᾽ ἐμᾷ ψυχᾷ ϑάρσος ἧσται 
ϑεοσεθῆ pata κεδνὰ πράξειν" 605 
AAMHTOS. 
ἀνδρών Φεραίων εὐμενὴς παρουσία, 
γέκυν μὲν ἤδη πάντ᾽ ἔχοντα πρόσπολοι 
φέρουσιν ἄρδην ἐς τάφον τε καὶ πυράν " 
ὑμεῖς δὲ τὴν ϑανοῦσαν, ὡς νομίζεται, 
προσείπατ᾽ ἐξιοῦσαν ὑστάτην ὁδόν. 610 
XOPOS. 
καὶ μὴν ὁρώ σὸν πατέρα γηραιῷ ποδὶ 
στείχοντ᾽, ὁπαδούς τ᾿ ἐν χεροῖν δόμαρτι σῇ 
’ , ἤ = , ἢ -: 
κόσμον φέροντας, νερτέρων ἀγάλματα 
ΦΕΡΗΣ. 
ἥκω κακοῖσι σοῖσι συγκάμνων, τέκνον " 
> ps Ν 3 \ > ~ \ , 
ἐσθλῆς yao,— οὐδεὶς ἀντερεῖ, ---- καὶ σώφρονος 615 
γυναικὸς ἡμάρτηκας. ἀλλὰ ταῦτα μὲν 


φέρειν ἀνάγκη, καίπερ ὄντα δύσφορα. 

δέχου δὲ κόσμον τόνδε, καὶ κατὰ χθονὸς 

ἴτω τὸ ταύτης σώμα τιμάσθαι χρεῶν, 

ἥτις γε τῆς σῆς προὔθανε ψυχῆς, τέκνον, 620 
καί μ᾽ οὐκ ἄπαιδ᾽ ἔθηκεν. οὐδ᾽ εἴασε σοῦ 
στερέντα γήρᾳ πενθίμῳ καταφθίνειν, ᾿ 

πάσαις δ᾽ ἔθηκεν εὐκλεέστατον βίον 

γυναιξὶν, ἔργον τλᾶσα γενναῖον τόδε. 

ὦ τόνδε μὲν σώσασ᾽, ἀναστήσασα δὲ 625 


AAKHIZITISZ. 


ἡμᾶς πιτνόντας, yaigs, xav“ ALdov δόμοις 
EV σοι γένοιτο. φημὶ τοιούτους γάμους 
λύειν βροτοῖσιν, ἢ γαμεῖν οὐκ ἄξιον. 

. ΑΔΜΗΤΟΣ. 
οὔτ᾽ ἦλθες ἐς τόνδ᾽ ἐξ ἐμοὺ κληθεὶς τάφον 
οὔτ᾽ ἐν φίλοισι σὴν παρουσίαν λέγω. 
κόσμον δὲ τὸν σὸν οὔποθ᾽ ἥδ᾽ ἐνδύσεται" 
οὐ γάρ τι τῶν σῶν ἐνδεὴς ταφήσεται. 

/ ~ — e = ΓΟ ee > , > , 
tote ξυναλγεῖν χρὴν 6 ot ὠλλύμην eva. 

\ 2. 9 \ \ \ \ »” = 
συ ὃ éxmodwy otas καὶ παρεὶς ἄλλῳ ϑανεῖν 
νέῳ γέρων BY, τόνδ᾽ ἀποιμώξει νεκρόν ; 
οὐκ ἦσθ᾽ ἄρ᾽ ὀρθώς τοῦδε σώματος πατὴρ, 
οὐδ᾽ ἡ τεκεῖν φάσκουσα καὶ κεκλημένη 
μήτηρ μ᾽ ἔτικτε" δουλίου δ᾽ ἀφ᾽ αἵματος 

~ A ~ c , , 
μαστῷ yuvaixos ons ὑπεθληθην λάθρα. 
ἔδειξας εἰς ἔλεγχον ἐξελθῶν ὃς εἶ, 
καί μ᾽ οὐ νομίζω παῖδα σὸν πεφυκέναι. 
ἢ τἄρα πάντων διαπρέπεις ἀψυχίᾳ, 

a a = eee, ' > \ , > lef ἊΣ 
ὃς τηλίκοσδ᾽ ὧν κἀπὶ τέρμ᾽ ἥκων βίου 
οὐκ ἠθέλησας, οὐδ᾽ ἐτόλμησας ϑανεῖν 

~ ς ~ \ \ 2 Ἁ ’ > a 4 
Tov Gov πρὸ παίδος, ἀλλὰ THVD εἰάσατε 
γυναῖχ᾽ ὀθνείαν, ἣν EYO καὶ μητέρα 
πατέρα τ᾽ ἂν ἐνδίκως ἂν ἡγοίμην μόνην. 
καίτοι καλόν y ἂν τόνδ᾽ ἀγῶν᾽ ἡγωνίσω, 


~ ~ ἃ Ἁ ‘\ ‘N , 
Tov cov πρὸ παιδὸς κατθανῶν, βραχὺς δέ σοι 


πάντως ὃ λοιπὸς ἣν βιώσιμος yodvos - 

κἀγώ τ᾽ ἂν ἔζην ynde τὸν λοιπὸν γρόνον, 

κούκ ἂν μονωθεὶς ἔστενον κακοῖς ἐμοῖς. 

καὶ μὴν ὅσ᾽ ἄνδρα χρὴ παθεῖν εὐδαίμονα, 

πέπονθας " ἤδησας μὲν ἔν τυραννίδι, 
% 


29 


630 


635 


640 


645 


30 RLPIT SE A ΠΤ ΘΗΝ 


παῖς δ᾽ ἦν ἐγώ σοι τῶνδε διάδοχος δόμων, 655 
c > 2 a! Ἁ ” , 
ὥστ᾽ οὐκ ἄτεκνος xatOavay ἄλλοις δόμον 
λείψειν ἔμελλες ὀρφανὸν διαρπάσαι. 
οὐ μὴν ἐρεῖς γέ μ᾽ ὡς ἀτιμάζοντα σὸν 
γῆρας ϑανεῖν προὔδωκας, ὅστις αἰδόφρων 
Ἁ 2 =F , 2 Ἁ ἐν id U4 
πρὸς σ᾽ ἦν μάλιστα, κἀντὶ τῶνδέ μοι χάριν 660 
4 \ X 2 ed 3 4 
τοιῶνδε καὶ ov yn texove ἡλλαξατην. 
τοιγὰρ φυτεύων παῖδας οὐκέτ᾽ av φθάνοις, 
οἱ γηροδοσκήσουσι καὶ ϑανόντα σε 
περιστελοῦσι καὶ προθήσονται νεκρόν. 
οὐ γάρ σ᾽ ἔγωγε τῇδ᾽ ἐμῇ ϑάψω χερί. 665 
ΤΑ Ν ‘ 2 A > ? 2 1 A 
tEOvynxa yoo On τοὐπὶ σ᾽ " εἰ ὃ ἄλλου τυχῶν 
σωτῆρος αὐγὰς εἰσορῶ, κείνου λέγω 
καὶ παῖδά μ᾽ εἶναι καὶ φίλον γηροτρόφον. 
μάτην ἄρ᾽ οἱ γέροντες εὔχονται ϑανεῖν, 
γῆρας ψέγοντες καὶ μακρὸν γρόνον βίου. 670 
ἣν δ᾽ ἐγγὺς ἔλθῃ ϑάνατος, οὐδεὶς βούλεται 
ϑνήσκειν, τὸ γῆρας δ᾽ οὐκέτ᾽ ἔστ᾽ αὐτοῖς βαρύ. 
ῆ ᾿ { θ 
XOPO®S. 
παύσασθ᾽ - ἅλις γὰρ ἡ παροῦσα συμφορὰ, 
ὦ παῖ πατρὸς δὲ μὴ παροξύνῃς φρένα. 
ΦΕΡΗΣ. 
ὦ παῖ, τίν᾽ αὐχεῖς, πότερα, Avdov ἢ Φρύγα οἵδ 
κακοῖς ἐλαύνειν ἀργυρώνητον σέθεν ; 
οὐκ οἶσθα Θεσσαλόν we κἀπὸ Θεσσαλοῦ 
πατρὸς γεγώτα,, γνησίως ἐλεύθερον ; 
ἄγαν ὑθρίζεις, καὶ νεανίας, λόγους 
δίπτων ἐς ἡμᾶς οὐ Bahay οὕτως ἄπει. 680 
ἐγὼ δέ σ᾽ οἴκων δεσπότην ἐγεινάμην 
κἄθρεψ᾽, ὀφείλω δ᾽ οὐχ ὑπερθνήσκειν σέθεν " 


ZL 


AAKHZITIS.. 31 


> ‘ = ’ 2. 2 ’ 
οὐ γὰρ πατρῷον Tovd ἐδεξάμην νόμον, 
΄ / 4 %Qr C€ 4 
παίδων προθνήσκειν πατέρας, οὐδ΄ ᾿ Ελληνικόν. 
σαυτῷ Va0, εἴτε δυστυχὴς εἴτ᾽ εὐτυχὴς, 685 
ἔφυς ἃ δ᾽ ἡμῶν χρῆν σε τυγχάνειν, ἔχεις. 
πολλῶν μὲν ἄρχεις, πολυπλέθρους δέ σοι γύας 
λείψω + πατρὸς yoo ταῦτ᾽ ἐδεξάμην πάρα. 
7 ἜΘ > QZ ~ asa ~ 
Ti ONTK G ηδίκηκα: του σ΄ ἀποστερῶ: 689 
Ἁ = 2 ς ‘ “>? > Ἃ > ee Ἃ \ ~ 
μὴ Gvnoy ὑπὲρ tovd avdeos, οὐδ ἔγω πρὸ σου 
χαίρεις ὁρῶν φῶς, πατέρα δ᾽ οὐ χαίρειν δοκεῖς ; 
ἢ μὴν πολύν γε τὸν κάτω λογίζομαι 
’ Ἃ Ν = \ > pK = ἢ 
χρόνον, τὸ δὲ ζην σμικρον, ἀλλ᾽ ὅμως γλυκύ. 
συ γοῦν ἀναιδώς διεμάχου τὸ μὴ ϑανεῖν, 
καὶ ζῇς παρελθὼν τὴν πεπρωμένην τύχην, 695 
ταύτην κατακτάς- εἶτ᾽ ἐμὴν ἀψυχίαν 
λέγεις, γυναικὸς, ὦ κάκισθ᾽, ἡσσημένος, 
q τοῦ καλοῦ σοῦ προὔθανεν νεανίου ; 
σοφῶς δ᾽ ἐφεῦρες, ὥστε μὴ ϑανεῖν ποτε, 
el τὴν παροῦσαν κατθανεῖν πείσεις ἀεὶ 700 
γυναῖχ᾽ ὑπὲρ cov: “dt ὀνειδίζεις φίλοις 
a \ , - 7y? at toa A , 
τοῖς μὴ ϑέλουσι deay tad , AUTOS ὧν κακός ; 
σίγα" νόμιζε δ᾽, εἰ σὺ THY σαυτοῦ φιλεῖς 
ψυχὴν, φιλεῖν ἅπαντας" εἰ δ᾽ ἡμᾶς xaxas 
ἐρεῖς, ἀκούσει πολλοὸ κοὺ ψευδὴ κακά. 705 
XOPOS. 
πλείω λέλεκται νῦν TE καὶ τὸ πρὶν κακά" 
παῦσαι δὲ, πρέσδυ, παῖδα σὸν κακοῤῥοθῶν. 
AAMHTOS. 
λέγ᾽, ὡς ἐμοῦ λέξαντος" εἰ δ᾽ ἀλγεῖς κλύων 
«Cage: ai RE ED ” 
τἀληθὲς, OV yonY σ᾽ εἰς Eu ἐξαμαρτάνειν. 
ΦΕΡΗΣ. 
σοῦ δ᾽ ἂν προθνήσκων μάλλον ἐξημάρτανον. 710 


32 ce P P ἘΠΕ ΣΘῪ 


AAMHTOS. 
Ἃ \ ε - > Ἁ ’ ~ 
Tavtoyv yao nbavt ἄνδρα καὶ πρέσδυν ϑανεῖν ; 
DEPHS. 
ψυχῇ μιᾷ ζῆν, ov δυοῖν, ὀφείλομεν. 
rae 
AAMH TOS. 
xal μὴν dos γε μείζον᾽ ἂν ζῴῃς χρόνον. 
ΦΈΕΡΗΣ. 
ἀρᾷ γονεῦσιν, οὐδὲν ἔχδικον παθών ; 
ΑΔΜΗΤΟΣ. 
μακροῦ βίου yoo ἠσθόμην ἐρωντά σε. 715 
DEPHS. 
ἀλλ᾽ οὐ ov νεκρὸν ἀντὶ σοῦ τόνδ᾽ ἐχφέρεις ; 
ΑΔΜΗΤΟΣ 
σημεῖα τῆς σῆς, ὦ κάκιστ᾽, ἀψυχίας. 
ΦΕΡΗΣ. 
4 A ὐδης, οἶδα 19) 20 > 2 Deis ΄ 
OVTOL προς ἡμῶν y wAET " οὐκ ἐρεῖς τοδε. 
ΑΔΜΗΤΟΣ. 
φεῦ" 
εἴθ᾽ ἀνδρὸς ἔλθοις τοῦδέ γ᾽ ἐς χρείαν ποτέ. 
ΦΕΡΗΣ. 
μνήστευε πολλὲὶς, ὡς ϑάνωσι πλείονες. 720 
AAMHTO. 
σοὶ τοῦτ᾽ ὄνειδος - οὐ yao ἤθελες ϑανεῖν. 
ΦΕΡΗΣ. 
’ Ν Ue ~ ~ ~ , 
φίλον τὸ φέγγος τοῦτο τοῦ ϑεοῦ, φίλον. 
AAMHTOS. 
Ἃ Ἂ a > τ 2 / ‘ 4 
κακὸν TO λῆμα κοὺκ ἐν ἀνδράσιν TO σόν. 
ΦΕΡΗΣ. 
οὐκ ἐγγελᾷς γέροντα βαστάζων νεκχρόν. 
ΑΔΜΗΤΟΣ. 
ϑανεῖ γε μέντοι δυσκλεὴς, ὃ ὅταν ϑάνῃς. 725 
DEPHS. 
~ > , 3 4 7 
κακῶς ἀκούειν οὐ μέλει θανόντι μοι. 


AAKHZITI2Z. 33 


AAMHTOS. 
φεῦ φεῦ" TO γῆρας ὡς ἀναιδείας πλέων. 
ΦΕΡΗΣ. 
iy? ὦ > cae 7 ψ 5 ~ 3 
yO οὐχ ἀναιδὴς * τήνδ ἔφευρες ἄφρονα. 
AAMHTOS. 
ἄπελθε, καί με τόνδ᾽ Ea ϑάψαι νεκρόν. 
ΦΕΡΗΣ. 
ἄπειμι - ϑάψεις δ᾽ αὐτὸς ὧν αὐτῆς φονεύς.  7ἧἔδκ80 
δίκας δὲ δώσεις σοῖσι κηδεσταῖς ἔτι. 
εν - νὰ δὲς 3 , > » ae ἐν 2 ’ 
ἡ τὰρ Axaotos οὐκέτ ἔστ ἐν ἀνδράσιν, 
εἰ μή σ᾽ ἀδελφῆς αἷμα τιμωρήσεται. 


ΑΔΜΗΤΟΣ. 
voc > Ν > 3 , 
EQOGLS νυν AUTOS γη ξυνοικησασα σοι" 
3 Γ Ε΄. c/ >! 
ἅπαιδε, TALOOS ὄντος. ὥσπερ ἄξιοι, 735 


γηράσκχετ᾽ * οὐ YAQ τῷδέ γ᾽ ἐς ταντὸν στέγος 
νεῖσθ᾽ - εἰ δ᾽ ἀπειπεῖν γρὴν με κηρύκων ὕπο 
τὴν σὴν πατρῴαν ἑστίαν, ἀπεῖπον ἄν. 
ἡμεῖς δὲ,---τοὺν ποσὶν vag οἰστέον κακὸν, ---- 

’ ς vn > ~ a! / 
στείχωμεν, WS ἂν EV πυρᾷ ϑωμεν νεχρὸν. 740 

ΧΟΡΟΣ: 

iad ἰώ. σχετλία τόλμης. 
ὦ γενναία καὶ “EY ἀρίστη. 

~ , ,ὔ ’ὔ 3 ς Lond 
χαῖρε - πρόφρων σὲ yOovies & ρμης 
“ΖΔιδης te δέχοιτ᾽ - εἰ δέ τι κἀκεῖ 

[, 5, 3 3 ~ (a , > 
πλεον Eot ἀγαθοῖς, τούτων μετέχουσ 745 ; 
“Adov νύ παρεδρεύοις ὗ 

t ol gu et κε: ᾿ 

ΘΕΡΆΠΩΝ. 
Ἁ 4 3 = \ ’ ‘ 

πολλοὺς μὲν ἤδη κάπο παντοΐας yOoves 
ξένους μολόντας οἶδ᾽ ἐς ᾿Αδμήτου δόμους, 
οἷς δεῖπνα προὔθηκ᾽ " ἀλλὰ τοῦδ᾽ οὔπω ξένου 
κακίον᾽ ἐς τήνδ᾽ ἑστίαν ἐδεξάμην. 750 


3... ETP. TALL AO. 


ὃς πρώτα μὲν πενθοῦντα δεσπότην δρῶν 
> Lond 3 / 3 2 7 , 
ἐσηλθε κατόλμησ᾽ ἀμείψασθαι πύλας. 
>” 2 ! > 
ἐπειτα δ᾽ οὔτι σωφρόνως ἐδέξατο 
τοὶ προστυχόντα. ξένια, συμφορὰν μαθῶν, 
ἀλλ᾽ εἴ τι μὴ φέροιμεν, ὥτρυνεν φέρειν. 
ποτήρα δ᾽ ἕν χείρεσσι κίσσινον λαθὼν 
πίνει μελαΐνης μητρὸς εὔζωρον μέθυ, 
c 3527 3 aN > ~ Ἢ 
ἑως θέρμην avtoyv ἀμφιθάσα φλοξ 
οἴνου " στέφει δὲ κρᾶτα μυρσίνης κλάδοις, 
3» 2 ς κέ \ eee f 7 
ἅμουσ᾽ υλακτῶν, δισσοὶ δ᾽ ἣν μέλῃ κλύειν " 
ὁ μὲν yao ἦδε, τῶν ἐν ᾿ δμήτου κακῶν 
᾿οὐδὲν προτιμῶν, οἰκέται δ᾽ ἐκλαίομεν 

r aah 9 > aye r 
δέσποιναν "ομμα δ᾽ οὐχ ἐδείκνυμεν ξένῳ 

, 2 \ o> a> I A 
τέγγοντες " Aduntos γαῦ Gd ἐφίετο. 
καὶ νύν ἐγὼ μὲν EV δόμοισιν ἑστιώ 
ξένον, mavoveyoy κλώπα καὶ λῃστήν τινα, 
ἡ δ᾽ ἐκ δόμων βέδηκεν, οὐδ᾽ ἐφεσπόμην, 
οὐδ᾽ ἐξέτεινα, Het ᾿ ἀποιμώξων ἐμὴν. 
δέσποιναν, H Ol πᾶσί τ᾽ οἰκέταισιν ἦν 
μήτηρ᾽ κακῶν γὰρ μυρίων ἐῤῥνετο; 
ὀργὰς μαλάσσουσ᾽ ἀνδρός * ἄρα τὸν ξένον 
στυγῶ δικαίως, ἐν κακοῖς ἀφιγμένον ; 

HPAK AHS. 

trad ? XQ x Χ 

οὗτος, τί σεμνὸν καὶ πεφροντικος βλέπεις ; 


ov yon σκυθρωπὸν τοῖς ξένοις τὸν πρόσπολον 
XEON Q 0 


εἶναι, δέχεσθαι δ᾽ εὐπροσηγόρῳ φρενΐ. 


ov δ᾽ ἄνδρ᾽ ἑταῖρον δεσπότου παρόνθ᾽ ὁρῶν, 


στυγνῷ προσώπῳ καὶ συνωφρυωμένῳ 
δέχει, ϑυραίου πήματος σπουδὴν ἔχων. 

~ >” 3 > / lA 
δεῦρ᾽ 220°, ὅπως ἂν καὶ σοφώτερος γένῃ. 


755 


760 


765 


770 


775 


AAKHIZITIZ. 


\ Ἂ , 2 ᾿ [δ 5) , 
τὰ ϑνητα MOGYUAT οἶδας HY ἔχει φύσιν ; 

nT ‘ 32) / , 2 2 oO! , 
οἶμαι μὲν οὐ" πόθεν yao; ἀλλ᾽ GxOvE μου. 
βροτοῖς ἅπασι κατθανεῖν ὀφείλεται, 
κούκ ἔστι ϑνητῶν ὅστις ἐξεπίσταται 
τὴν αὔριον μέλλουσαν εἰ βιώσεται " 
τὸ τῆς τύχης γὰρ ἀφανὲς οἷ προθήσεται, 
κἄστ᾽ οὐ διδακτὸν, οὐδ᾽ ἁλίσκεται τέχνῃ. 
ταῦτ᾽ οὖν ἀκούσας καὶ μαθὼν ἐμοῦ πάρα; 
εὔφραινε σαυτὸν, πῖνε. τὸν καθ᾽ ἡμέραν 

΄ ? N \ > »” ~ 7 
βίον λογίζου cov, ta 0° ἄλλα της TUYNS. 

’ Ν A \ ~ ς 7 on 
Tima δὲ καὶ THY πλεῖστον ἡδίστην ϑεῶν 
Κύπριν βροτοῖσιν + εὐμενὴς γὰρ ἡ ϑεός. 
τὸ δ᾽ ἄλλ᾽ Excov ταῦτα. καὶ πείθου λόγοις 
ἐμοῖσιν, εἴπερ ὀρθά σοι δοκῶ λέγειν " 
οἶμαι μέν. OVxOVY τὴν ἄγαν λύπην ἀφεὶς 

΄ ΟΝ eee ; oft pte x pas 
πίει μεθ᾽ ἡμῶν tacd vaegbahav πύλας, 


’ 7 \ / 2 Par ς 7 
στεφάνοις πυκασθείς ; καὶ Gap οἱδ᾽ οθούνεκα 


τοῦ νῦν σχυθρωποῦ καὶ ξυνεστῶτος φρενῶν 

μεθορμιεῖ σε πίτυλος ἐμπεσὼν σκύφου. 

ὄντας δὲ ϑνητοὺς ϑνητὰ καὶ φρονεῖν χρεῶν, 

ὡς τοῖς γε σεμνοῖς καὶ ξυνωφρυωμένοις 

ἅπασίν ἐστιν, ὡς γ᾽ ἐμοὶ γρῆσθαι κριτῇ, 

οὐ βίος ἀληθῶς ὁ βίος, ἀλλὰ συμφορά. 
ΘΕΡΆΠΩΝ. 

ἐπιστάμεσθα ταῦτα " νῦν δὲ πράσσομεν 

_ οὐχ οἷα κώμου καὶ γέλωτος ἄξια. 
ἩΡΑΚΆΑΗΣ. 

γυνὴ ϑυραῖος ἡ ϑανοῦσα" μὴ λίαν 

πένθει - δόμων γὰρ ζῶσι τῶνδε δεσπόται. 
ΘΕΡΆΠΩΝ. 

τί ζῶσιν ; οὐ κάτοισθα Tay δόμοις κακά. 


90 


780 


785 


790 


795 


800 


805 


36 EYPIMIAOYT’ 


HPAK AHS. 
El μή τι σός με δεσπότης ἐψεύσατο. 
ΘΕΡΆΠΩΝ. 
>! > ~ ἢ > > wv “4 
ἄγαν ExEtvos ἐστ ἄγαν φιλόξενος. 
HPAK AHS. 
ov yonv μ᾽ ὀθνείου γ᾽ οὕνεκ᾽ εὖ πάσχειν VExXQOU ; 
OEPAIQN. 


ἢ κάρτα μέντοι καὶ λίαν ϑυραῖος ἦν 811 
HPAK AHS. 

μῶν ξυμφοράν τιν᾽ οὖσαν οὐκ ἔφραζέ μοι; 
ΘΕΡΆΠΩΝ. 

χαίρων ἴθ᾽ - ἡμῖν δεσποτῶν μέλει κακά. 
HPAK AHS. 

60° ov ϑυραίων πημάτων ἄρχει λόγος. 
OEPANQN. 

Ov γάρ τι xauclovt’ ἂν nyOouny σ᾽ δρῶν. 815 

γάρ τι κωμ ἠχθόμην σ᾽ ὁρ 

HPAKAHS. 


ἀλλ᾽ ἦ πέπονθα δείν᾽ ὑπὸ ξένων ἐμῶν ; 
ΘΕΡΑΜΩΝ. 
οὐκ ἦλθες ἐν δέοντι δέξασθαι δόμοις " 
πένθος volo ἡμῖν ἔστι " καὶ xovedy βλέπεις 
μελαμπέπλους στολμούς τε. 
ἩΡΑΚΛΗ͂Σ. 
‘tis δ᾽ ὁ κατθανών ; 
μῶν ἢ τέκνων τις φροῦδος ἢ πατὴρ γέρων ; 820 
OEPATIIQN. 
γυνὴ μὲν οὖν ὕλωλεν ᾿“δμήτου, ξένε. 
ἩΡΑΚΛΗ͂Σ. 
τί φῇς ; ἔπειτα δῆτά μ᾽ ἐξενίζετε ; 
ΘΕΡΆΠΩΝ. 
ῃδεῖτο γάρ σε τώνδ᾽ ἀπώσασθαι δόμων. 
HPAK AHS. 
ὦ σχέτλι᾽, οἵας ἤμπλακες Evvadgov. 


MAES TTX. 37 


OEPATIIQN. 
ἀπωλόμεσθα πάντες, ov κείνη μόνη. 825 
| HPAKAHZ. 
ἀλλ᾽ ῃσθόμην μὲν, ὄμμ᾽ ἰδὼν δακρυῤῥδοοῦν 
κουράν τε καὶ πρόσωπον - ἀλλ᾽ ἔπειθέ με 
λέγων ϑυραῖον κῆδος ἐς τάφον φέρειν. 
βίᾳ δὲ ϑυμοῦ τάσδ᾽ ὑπερδαλὼν πύλας 
ἔπινον ἀνδρὸς ἐν φιλοξένου δόμοις, 880 
πράσσοντος οὕτω. κἄτα κωμάζω κάρα 
στεφάνοις πυκασθείς ; ἀλλὰ σοῦ τὸ μὴ φράσαι, 
κακοῦ τοσούτου δώμασιν προσκειμένου. 
ποῦ καί ope ϑάπτει ; ποῦ νιν εὑρήσω μολών ; 
ΘΕΡΆΠΩΝ. 
ὀρθὴν παρ᾽ οἶμον, ἢ πὶ Adguscuy φέρει, 83 
τύμδον κατόψει ξεστὸν ἐχ προαστίου. 


pours ὁ Utin.bs 


WPAK AHS. 
ὦ πολλὰ τλᾶσα καρδία ψυχή τ᾿ ἐμὴ, 
νῦν δεῖξον οἷον παῖδα o ἡ Τιρυνθία 
᾿Ηλεκτρύονος ἐγείνατ᾽  Adudiyy Διί. 
δεῖ γάρ με σῶσαι τὴν ϑανοῦσαν ἀρτίως ον 840 
γυναῖχα κεῖς τόνδ᾽ αὖθις ἱδρῦσαι δόμον 
"Ζ4λκηστιν, ᾿Αδμήτῳ ϑ᾽ ὑπουργῆσαι χάριν. 
ἐλθὼν δ᾽ ἄνακτα τὸν μελάμπεπλον νεκρῶν 
Θάνατον φυλάξω, xai νιν εὑρήσειν δοκῶ, 
πίνοντα τύμδου πλησίον προσφαγμάτων. 845 
κἄνπερ λοχήσας αὐτὸν ἐξ ἕδρας συθεὶξς yx 
μάρψω, κύκλον δὲ περιδαλῶ χεροῖν ἐμαῖν, 
οὐκ ἔστιν ὅστις αὐτὸν ἐξαιρήσεται ὺ 
pozouyes. α πλευρὰ, πρὶν γυναῖκ παν μεθῇ. : 
| av δ᾽ οὖν ἁμάρτω τῃσδ᾽ ἄγρας, καὶ μὴ μόλῃ 860 
“πρὸς αἱματηρὸν πέλανον, εἶμιι τῶν κάτω 

4 


38 EYPINIAOT 


Koons ἄνακτός τ᾽ εἰς ἀνηλίους δόμους, 

αἰτήσομαΐ τε" καὶ πέποιθ᾽ ἄξειν ἄνω 

"Αλκηστιν, ὥστε χερσὶν ἐνθεῖναι ξένου, 

ὅς μ᾽ ἐς δόμους ἐδέξατ᾽ οὐδ᾽ ἀπήλασε, 855 

καίπερ βαρείᾳ ξυμφορᾷ πεπληγμένος, 

ἔκρυπτε 0°, ὧν γενναῖος, αἰδεσθεὶς ἐμέ. 

τίς τοῦδε μᾶλλον Θεσσαλῶν φιλόξενος : 

τίς ᾿“Πλλάδ᾽ οἰκῶν ; τοιγὰρ οὐκ ἐρεῖ κακὸν 

εὐεργετῆσαι φῶτα γενναῖος γεγώς. 860 
AAMHTOS. 

ἰὼ ἰώ. στυγναὲ πρόσοδοι, 

στυγναὶ δ΄ ὄψεις χήρων μελάθρων. 

ἰώ μοί μοι, αἰαῖ αἰαῖ. 

ποῖ Ba; πᾶ ota; τί λέγω ; τί δὲ μή; 

πῶς ἂν ολοίμαν. 865 

ἢ βαρυδαίμονα μήτηρ μ᾽ ἔτεκεν. 

ζηλώ φθιμένους, κείνων ἔραμαι, 

κεῖν ἐπιθυμῶ δώματα ναΐειν. 

οὔτε γὰρ αὐγὰς χαίρω προσορῶν, 

οὔτ᾽ ἐπὶ γαίας πόδα πεζεύων - 


οὐ τοῖον ὅμηρόν μ᾽ ἀποσυλήσας 870 
“Αιδῃ Θάνατος παρέδωκεν. 
ΧΟΡΟΣ. 
nore πρόθα " βᾶθι κεῦθος οἴχων, 
ΑΔΜΗΤΟΣ. 
αἰαῖ. 
XOPOX. 
πεπονθῶς ἄξι᾽ αἰαγμάτων. 
ΑΖΜΗΤΟΣ. 
£29 


872 — 877. = 889 — 894. 


AAKHIZTI2. 39 


ΧΟΡΟΣ. 
δι᾿ ὀδύνας ξθδας, 
σάφ᾽ οἶδα" 875 
AAMUTOS. 
φεῦ φεῦ. 
ΧΟΡΟΣ. 


τῶν νέρθε δ᾽ οὐδὲν ὠφελεῖς, " 


AAMHTOS. 
ἰώ pot μοι. 
XOPOSX. 
TO μήποτ᾽ εἰσιδεῖν. φιλίας ἀλόχου 
πρόσωπον * * ἄντο, ἱλυπρόν]. 
ΑΔΜΗΤΟΣ 
ἔμνησας ὃ μου φρένας ἥλκωσεν " 
τί γὰρ ἀνδρὶ κακὸν μεῖζον ἁμαρτεῖν 
πιστῆς ἀλόχου ; μή ποτε γήμας 880 
ὥφελον οἰχεῖν meta τῆσδε δόμους. 
ζηλῶ δ᾽ cia ἀτέκνους τε βροτῶν. 
μία yao ψυχή" τῆς ὑπεραλγεῖν 
μέτριον ΚΣ ἢ 
παίδων δὲ νόσους καὶ eines 885 
evvas ϑανάτοις xEegailouevas 
ov τλητὸν ὁρῶν, ἐξὸν atéxvous 
ἀγάμους T εἶναι διὸ παντός. 


XOPOZ 
/ , , ca 
τύχα τύχα OVOTAAGLOTOS ἥκει. 
᾿ Α4ΜΗΤΟΣ. 
αἴαῖ. 
ΧΟΡῸΣ: 


πέρας δ᾽ οὐδὲν τίθης ἀλγέων. 890 


40 EYTPIMIAOYT’ 


AAMHTOS. 
é é. 
ΧΟΡΟΣ. 
βαρέα μὲν φέρειν, 
ὅμως δὲ 
AAMH TOS. 
MEV φεῦ. 
ΧΟΡΟΣ: : 
τλᾶθ᾽- οὐ σὺ πρῶτος ὥλεσας 
ΑΔΜΗΤΟΣ. 
ἰώ ot μοι. 
ΧΌΡΟΣ.: 


γυναῖχα " συμφορὰ δ᾽ ἑτέρους ἑτέρα 
πιέζει paveion ϑνατῶν. 
ΑΔΜΗΤΟΣ. 

ὦ paxoa πένθη λῦπαί τε φίλων 895 
τῶν ὑπὸ γαῖαν. 

ie =D!) oo / Cw ’ 
τί μ΄ ἑκώλυσας ῥῖψαι τυμόον 
τάφρον ἐς κοίλην, καὶ μετ᾽ ἐκείνης 
τῆς μέγ᾽ ἀρίστης κεῖσθαι φθίμενον ; 
δύο δ᾽ ἀντὶ μιᾶς “ΔΑ ιδης ψυχὰς 900 
τος πιστοτάτας σὺν ἂν ἔσχεν, ὁμοῦ 

’ 7 , 

χθονίαν λίμνην διαθαντε. 


ΧΟΡΟΣ. 
3 4 > > 4 2 , > , 
ἐμοῖ τις ἣν EV γένει, ᾧ κόρος ἀξιόθρηνος - 
3! > i Te , 
@yEt Ev δομοισι 905 
t 


/ 2 > 5 
μονόποις " GAA ἔμπας 
ἔφερε κακὸν ἅλις, ἄτεκνος ὧν, 
πολιοὶς ἐπὶ χαίτας 
ἤδη προπετὴς ὧν, 
4 / 
βιότου τε πόρσω. 910 
903 — 910. = 926 — 984. 


AAKHZITI2. 4] 


AAMHTOS. 
ὦ σχῆμα δόμων, πῶς εἰσέλθω ; 
πῶς δ᾽ οἰκήσω, μεταπίπτοντος 
δαίμονος : οἴμοι: πολυ yoo τὸ μέσον " 
’ ‘ \ 
τότε μὲν πεύκαις σὺν Π|ηλιάσιν, 915 
ovy θ᾽ ὑμεναίοις ἔστειχον ἔσω, 
7 > 7 / 
φιλίας ἀλόχου χέρα βαστάζων. 
πολυάχητος δ᾽ εἵπετο κῶμος, 
τήν τε ϑανοῦσαν κἄμ᾽ ὀλδίζων, 
ὡς εὐπατρίδαι καὶ ἀπ᾿ ἀμφοτέρων 920 
ὄντες ἀριστέων σύζυγες εἶμεν, 
νῦν δ᾽ ὑμεναίων γόος ἀντίπαλος, 
λευχῶν τε πέπλων μέλανες στολμοὶὲ 
πέμπουσί μ᾽ ἔσω 
λέκτρων κοίτας ἐς ἐρήμους. 925 
XOPOS. 
Ε > 3 ~ , εὰ 32 , Jy 3 
παρ εὐτυχὴ σοι πότμον ἦλθεν ἀπειροκάκῳ τὸδ 
37 ΡῚ 2 > 
ἄλγος " ἀλλ᾽ ἔσωσας 
βίοτον καὶ ψυχάν. 
ἔθανε δάμαρ, ἔλιπε φιλίαν * 930 
τί νέον τόδε ; πολλοὺς 
2! , 
ἤδη παρέλυσεν 
ϑάνατος δάμαρτος. 
AAMHTOS. 
φίλοι, γυναικὸς δαίμον᾽ εὐτυχέστερον 935 
τοὐμοῦ νομίζω, καίπερ ov δοκοῦνθ᾽ ὅμως " 
τῆς μὲν γὰρ οὐδὲν ἄλγος ἅψεταί ποτε, 
- Ἂ , > 4 > , 
πολλών δὲ μόχθων εὐκλεὴς Exavouto. 
ἐγὼ 8’, ὃν οὐ χρὴν ζῆν. παρεὶς τὸ μόρσιμον, 
hunger διάξω βίδτον - ἄρτι μανθάνω. 940 
* 
ἀξ, 


42 LAP LATTA OF 


πῶς γὰρ δόμων τῶνδ᾽ εἰσόδους ἀνέξομαι ; 
τίν᾽ ἂν τα. ἥν τοῦ δὲ προσρηθεὶς ὕπο, 
τερπνῆς τύχοιμ᾽ ἂν εἰσόδου ; ποῖ τρέψομαι ; 
ἡ μὲν γὰρ ἔνδον es μ᾽ ἐρημία, 
γυναικὸς εὐνοὶς εὖτ᾽ ἂν εἰσίδω κενὰς 
ϑρόνους τ’ ἐν οἷσιν ile, καὶ κατὰ στέγας 
αὐχμηρὸν οὖδας, τέκνα δ᾽ ἀμφὶ γούνασι 
πίπτοντα κλαίῃ μητέρ᾽, οἱ δὲ δεσπότιν 
στένωσιν οἵαν ἐκ δόμων ἀπώλεσαν. 
τὸ μὲν κατ᾽ οἴκους τοιάδ᾽ > ἔξωθεν δέ με 
γάμοι τ᾽ ἐλῶσι Θεσσαλῶν καὶ ξύλλογοι 
γυναικοπληθεῖς " οὐ yoo ἐξανέξομαι Ὁ 
λεύσσων δάμαρτος τῆς ἐμῆς ὁμήλικας. 
ἐρεῖ δέ μ᾽ ὅστις ἐχθρὸς ὧν κυρεῖ τάδε ° 
᾿᾿δοῦ τὸν αἰσχρῶς ζῶνθ᾽, ὃς οὐκ ἔτλῃ ϑανεῖν, 
ἀλλ᾽ ἣν ἔγημεν ἀντιδοὺς ἀψυχίᾳ 
πέφευγεν “Διδην κᾷἄτ᾽ ἀνὴρ εἶναι δοκεῖ; 
στυγεῖ δὲ τοὺς τεκόντας. αὐτὸς οὐ ϑέλων 
ϑανεῖν. -- τοιάνδε πρὸς κακοῖσι κληδόνα 
ἕξω. τί μοι ζῆν rahe κύδιον, μόν. 
“κακῶς κλύοντι καὶ κακῶς πεπραγότι; 
XOPOZ 

ἐγὼ καὶ διὸ μούσας 
καὶ μετάρσιος HEC, καὶ 
πλείστων ἁψάμενος λόγων 
κρεῖσσον οὐδὲν ἀνάγκας 
εὗρον, οὐδέ τι φοίρμακον 
Θρύήσσαις ἐν σανίσιν, tas 
᾿Ορφεία κατέγραψεν 

962 — 972.=973 — 983. 


945 


950 


955 


960 


965 


MAH 2 T Fs. 43 


γῆρυς, οὐδ᾽ ὅσα Φοῖδος ᾿“σκληπιάδαις ἔδωκε 970 
φάρμακα πολυπόνοις ἀντιτεμῶν βροτοῖσιν. 
μόνας δ᾽ οὔτ᾽ ἐπὶ βωμοὺς 
ἐλθεῖν οὔτε βρέτας ϑεᾶς 
ἔστιν, οὐ σφαγίων κλύει. 975 
μή μοι, πότνια, μείζων 
>” vy \ \ > 4 
ἔλθοις ἢ TO πρὶν ἐν βίῳ. 
\ a \ ied / 

καὶ yao ZEvs ὃ τι νεύσῃ; 
συν σοὶ τοῦτο τελευτᾷ. 979 
καὶ τὸν ἐν Χαλύθοις δαμάζεις ov βίᾳ σίδαρον, 

2 , > , 7 , > a ᾽ὔ 
οὐδὲ τις ἀποτόμου ληματὸς ἔστιν αἰδώς. 
“καὶ σ᾽ ἐν ἀφύκτοισι γερῶν εἷλε tea δεσμοῖς" 
τόλμα δ᾽" οὐ yao ἀνάξεις ποτ᾽ ἔνερθεν 985 
κλαίων τοὺς φθιμένους ἄνω. καὶ ϑεῶν σκότιοι" 
φθίνουσι παῖδες ἔν ϑανάτῳ. 990 

? ‘ G2 9... Ὁ ΝΕ Sg & 
φίλα μὲν or’ ἣν μεθ᾽ ἡμῶν, 
φίλα δ᾽ ἔτι καὶ θανοῦσα" 
γενναιοτάταν δὲ πασᾶν 
> / ? 37 
ElevEw κλισίαις ἀκοιτιν. 


μηδὲ νεκρῶν ὡς φθιμένων χώμα νομιζέσθω 995, 
, ~ 2597 ~ 9 τς ΄ 

tuubos σᾶς ἀλόχου, ϑεοῖσι 0’ ὁμοίως 

τιμάσθω, σέθας ἐμπόρων. xat τις δοχμίαν 1000 


κέλευθον ἐμθαίνων τόδ᾽ ἐρεῖ" 
Ata ποτὲ προὔθαν᾽ ἀνδρὸς, 
γῦν δ᾽ ἐστὲ μάκαιρα δαίμων, 
χαῖρ᾽, ὦ πότνι᾽, εὖ δὲ δοίης. ---- 
τοῖαΐ νιν προσεροῦσι φῆμαι. 100ὅ 
καὶ μὴν 00’, ὡς ξοικεν, ᾿ Δλκμήνης γόνος, — 
"Ζδμητε, πρὸς σὴν ἑστίαν πορεύεται. 
984 --- 994. — 995 — 1005. 


4 
* 
ys 


τ 


44 ΕΥ̓ΡΙΠΙΖΟΥ͂ 


| HPAK AHS. 
φίλον πρὸς ἄνδρα yon λέγειν ἐλευθέρως, 
"Adunte, μομφὰς δ᾽ οὐχ ὑπὸ σπλάγχνοις ἔχειν 
ἐπ ον ΠΕ ΟΝ ΕΘ Ὁ Oe VH x 
~ > \ ue ἊΣ 2 
σιγῶντ᾽. ἐγὼ δὲ σοῖς κακοῖσιν ἠξίουν 1010 
> Ν x > ΄ 7 
ἐγγυς παρεστῶς ἑξετάζεσθαι φίλος " 
συ δ᾽ οὐκ ἔφραζες σῆς προκείμενον νέκυν 
γυναικὸς, ἀλλά μ᾽ ἐξένιζες ἐν δόμοις, 
ὡς δὴ ϑυραίου πήματος σπουδὴν ἔχων. 
κάστεψα κρᾶτα καὶ ϑεοῖς ἐλευψάμην 1015 
σπονδοὶς ἐν οἴχοις δυστυχοῦσι τοῖσι σοῖς. 
καὶ μέμφομαι Oy μέμφομαι παθὼν τάδε, 
οὐ μήν σε λυπεῖν ἐν κακοῖσι βούλομαι. 
ὧν δ᾽ οὕνεχ᾽ ἥκω δεῦρ᾽ ὑποστρέψας πάλιν 
λέξω. γυναῖκα τήνδε μοι σῶσον λαθῶν, 1020 
c 1 cr oe 7 2 
ἑῶς ἂν ἵππους δευρο Θρῃκίας ἄγων 
32!) , / , 
ἔλθω, τύραννον Bictovay xataxtavav. 
πράξας δ᾽ ὃ μὴ τύχοιμι. ----νοστήσαιμι YOO, — 
δίδωμι τήνδε σοῖσι προσπολεῖν δόμοις. 
πολλῷ δὲ μόχθῳ χεῖρας ἦλθεν εἰς ἐμάς " 1025 
ἀγῶνα yao πάνδημον εὑρίσκω τινοὶς 
τιθέντας ἀθληταῖσιν, ἄξιον πόνου, 
[4 7 / / 
ὅθεν κομίζω tTHVOE νικητήρια 
λαθών : τὸ μὲν γὰρ κοῦφα τοῖς νικῶσιν ἦν 
ἵππους ἄγεσθαι, τοῖσι δ᾽ αὖ τὰ μείζονα 1030 
νικῶσι, πυγμὴν καὶ πάλην, βουφόρθια " 
γυνῃ δ᾽ ἐπ᾽ αὐτοῖς εἵπετ᾽ - ἐντυχόντι δὲ 
αἰσχρὸν παρεῖναι κέρδος ἦν τόδ᾽ εὐκλεές. 
ἀλλ᾽, ὥσπερ εἶπον, σοὶ μέλειν γυναῖκα χρή" 


οὐ γὰρ κλοπαίαν, ἀλλὰ σὺν πόνῳ λαθὼν 1035 
“ iz \ \ Te) δ᾽ 5» ; 
ἥκω" χρόνῳ δὲ καὶ OV μ᾽ αἰνέσεις Lows. 4 


φῇ 


AAKHIAZTI2. 45 


AAMHTOS. 
οὔτοι σ᾽ ἀτίζων οὐδ᾽ ἐν ἐχθροῖσιν τιθεὶς 
ἔχρυψ᾽ ἐμῆς γυναικὸς ἀθλίους τύχας" 
ἀλλ᾽ ἄλγος ἄλγει τοῦτ᾽ ἂν ἦν προσκείμενον, 
εἴ του πρὸς ἄλλου δώμαθ᾽ ὡρμήθης ξένου " 1040 
ἅλις δὲ κλαίειν τοὐμὸν ἦν ἐμοὶ κακόν. 
γυναῖκα δ᾽, εἴ πως ἔστιν, αἰτοῦμαί σ᾽, ἄναξ, 
ἄλλον τιν᾽ ὅστις μὴ πέπονθεν οἷ᾽ ἐγὼ 
σώζειν ἄνωχθι Θεσσαλῶν " πολλοὶ δέ σοι 
ξένοι Φεραίων" μή μ᾽ ἀναμνήσης κακῶν. 1045 
οὐκ ἂν δυναίμην τήνδ᾽ ὁρῶν ἐν δώμασιν 
ἄδακρυς εἶναι " μὴ νοσοῦντί μοι νόσον 
προσθῇς ἅλις yoo συμφορᾷ βαρύνομαι. 
ποῦ καὶ τρέφοιτ᾽ ἂν δωμάτων νέα γυνή; 
νέα γὰρ, ὡς ἐσθῆτι καὶ κόσμῳ πρέπει. 1050 
πότερα κατ᾽ ἀνδρῶν δῆτ᾽ ἐνοικήσει στέγην ; 
καὶ πῶς ἀκραιφνὴς, Ev νέοις στρωφωμένη, 
ἔσται ; τὸν ἡθώνθ᾽, ᾿ Πράκλεις, ov δάδιον 
εἴργειν. ἐγὼ δέ σον προμηθίαν ἔχω. 
ἢ τῆς ϑανούσης ϑάλαμον εἰσθήσας τρέφω; 1055 
καὶ πῶς ἐπεισφρῶ τήνδε τῷ κείνης λέχει; 
διπλῆν φοθδοῦμαι μέμψιν, ἔκ τε δημοτῶν, 
μή τίς μ᾽ ἐλέγξῃ τὴν ἐμὴν εὐεργέτιν 
προδόντ᾽ ἐν ἄλλης δεμνίοις πιτνεῖν νέας, 
καὶ τῆς Favovons,—asia δέ μοι σέθειν,---- ΑἜἠτ1060 
πολλὴν πρόνοιαν δεῖ μ᾽ ἔχειν. συ δ᾽, ὦ γύναι, 
ἥτις ποτ᾽ εἶ ov, ταὔτ᾽ ἔχουσ᾽ ᾿“4λκήστιδι 
μορφῆς μέτρ᾽ ἴσθι, καὶ προσήιξαι δέμας. 
οἴμοι. κόμιζε πρὸς ϑεῶν ἀπ᾿ ὀμμάτων 
γυναῖκα τήνδε, μή μ᾽ ἕλῃς ἡρημένον. 1065 


46 EYPIMIAOYT 


doxa vag αὐτὴν εἰσορῶν γυναῖχ᾽ ὁρᾶν 

ἐμήν " ϑολοῖ δὲ καρδίαν, ἐκ δ᾽ ὀμμάτων 

πηγαὶ κατεῤῥώγασιν " ὦ τλήμων ἐγὼ 

ὡς ἄρτι πένθους τοῦδε γεύομαι πικροῦ. 

ΧΟΡΟΣ. 

ἐγὼ μὲν οὐκ ἔχοιμ᾽ ἂν εὖ λέγειν τύχην * 1070 

χρὴ 0’, ὅστις εἶ ov, καρτερεῖν ϑεοῦ δόσιν. 
ἩΡΑΚΜΗΣ. 

εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε σὴν 

ἐς φῶς πορεῦσαι νερτέρων Ex δωμάτων 

γυναῖκα, HAL σοι τήνδε πορσύναι χάριν. 
ΑΔΜΗΤΟΣ. ᾽ 

σάφ᾽ οἶδα βούλεσθαΐ σ᾽ ἄν. ἀλλὰ ποῦ τόδε; 175 

οὐκ ἔστι τοὺς ϑανόντας és φάος μολεῖν. 

HPAKAHS. 

μή νυν ὑπέρθαλλ᾽, ἀλλ᾽ ἐναισίμως φέρε. 
ΑΔΜΗΤΟΣ. 

δᾷον παραινεῖν ἢ παθόντα καρτερεῖν. 
HPAK AHS. 

ti δ᾽ ἂν προκόπτοις, εἰ ϑέλεις KEL στένειν ; 
AAMHTOS. 

ἔγνωκα XAVTOS, ἀλλ᾽ ἔρως τις ἐξάγει. 1080 
ἩΡΑΚΛΗ͂Σ. 

τὸ yoo φιλῆσαι tov ϑανόντ᾽ ἄγει δάκρυ. 
ΑΔΜΗΤΟΣ. 

ἀπώλεσέν με, κἄτι μᾶλλον ἢ λέγω. 
HPAKAHS. 

γυναικὸς ἐσθλῆς ἤμπλακες " τίς ἀντερεῖ ; 
AAMETOS. 

[σὲ 3} , 4 Ω 

ὥστ᾽ ἄνδρα τόνδε μηκέθ᾽ ἥδεσθαι βίῳ. 
HPAKAHS. 

χρόνος μαλάξει, νῦν δ᾽ £0’ 760 σοι κακόν. 1085 


AAKHZTI ZX? 47 
‘ 


AMAMHTOS. 
χρόνον λέγοις ἂν, εἰ χρόνος τὸ κατθὰνεῖν. 
HPAKAHS. 
/ 7 \ , , / 
γυνὴ σε παύσει καὶ νέου γάμου πόθος. 
ΑΔΜΗΤΟΣ. 
’ ~ = > x 3 » 
σίγησον" οἷον εἶπας. οὐκ ἂν φόμην. 
HPAK AHS. 
τί δ᾽; οὐ γαμεῖς yao, adhd χηρεύσει λέχος ; 
ΑΔΜΗΤΟΣ. 
οὐκ ἔστιν ἥτις τῷδε συγκλιθήσεται. ,, 1090 
HPAKAHS. 
μῶν τὴν ϑανοῦσαν ὠφελεῖν τι προσδοκᾷς ; 
ΑΔΜΗΤΟΣ. 
κείνην ὅπουπέρ ἔστι τιμᾶσθαι χρεών. 
ἩΡΆΑΚΑΗΣ. 
αἰνώ μὲν αἰνῶ - μωρίαν δ᾽ ὀφλισκάνεις. 
ΑΔΜΗΤΟΣ. 
ες , 9 2 / ’ ~ 
ὡς μηποτ᾽ ἄνδρα τόνδε νυμφίον καλῶν. 
HPAKAHS. 
ἐπήνεσ᾽ ἀλόχῳ πιστὸς οὕνεκ᾽ εἶ φίλος. 4 1095 
AAMHTOS. 
ϑάνοιμ᾽ ἐκείνην καίπερ οὐκ οὖσαν προδούς. 
HPAKAHS. 
δέχου νυν εἴσω τήνδε γενναίων δόμων. 
ἌΔΜΗΤΟΣ. 
X , “ ᾿Ξ 2! , 
μὴ, πρός σε τοῦ σπείραντος ἄντομαι AOS. 
HPAKAHS. 
A \ ς , Χ , 7 
καὶ μὴν ἁμαρτῆσει γε UN δράσας τάδε. 
ΑΔΜΗΤΟΣ. 
καὶ δρών γε λύπῃ καρδίαν δηχθήσομαι. 1100 
HPAKAHS. 
πιθοῦ - τάχ᾽ av yao ἐς δέον πέσοι χάρις. 


48 EYPIHIAOT 


AAMHTO®S. 

φεῦ. 

εἴθ᾽ ἐξ ἀγῶνος τήνδε un "λαθές ποτε. 
HPAKAHS. 


νικῶντι μέντοι καὶ σὺ συννικᾷς ἐμοί. 
ΑΔΜΗΤΟΣ. 

καλῶς ἔλεξας" ἡ γυνὴ δ᾽ ἀπελθέτω. 
UPAK AHS. 

ἄπεισιν, εἰ χρή " πρῶτα δ᾽ εἰ χρεὼν ἄθρει. 1106 
ΑΔΜΗΤΟΣ. 

χρὴ; σοῦ γε μὴ μέλλοντος ὀργαΐίνειν ἐμοί. 
HPAK AHS. 

εἰδῶς τι κἀγὼ τήνδ᾽ ἔχω προθυμίαν. 
AAMHTOS. 

γίκα νυν. OV μὴν ἁνδάνοντά μοι ποιεῖς. 
HPAKAHZ. 

ἀλλ᾽ ἔσθ᾽ 60’ ἡμᾶς αἰνέσεις - πιθοῦ μόνον. 
AAMHTOS. 

κομίζετ᾽, εἰ yon τήνδε δέξασθαι δόμοις. 1110 
ΗἩΡΆΑΚΛΗΣ. 

οὐκ ἂν μεθείην σοῖς γυναῖκα προσπόλοις. 
ΑΔΜΗΤΟΣ. 

συ δ᾽ αὐτὸς αὐτὴν εἴσαγ᾽, εἰ δοκεῖ, δόμοις. 

ΗΡΑΚΛΗ͂Σ. 

ἐς σὰς μὲν οὖν ἔγωγε ϑήσομαι χέρας. 
ΑΔΜΗΤΟΣ. 

οὐχ ἂν ϑίγοιμι, δῶμα δ᾽ εἰσελθεῖν πάρα. 

HPAKAHS. 

τῇ σῇ πέποιθα χειρὶ δεξιᾷ μόνῃ. . 1115 
AAMHTO®S. 

ἄναξ, βιάζει μ᾽ ov ϑέλοντα δρᾶν τάδε. 
ἩΡΑΚΛΔῊΗΣ. 

τόλμα προτεῖναι χεῖρα καὶ ϑιγεῖν ξένης. 


AAKHZATI2. 49 


ΑΔΜΠΤΟΣ. 
καὶ δὴ προτείνω, Τοργόν᾽ ὡς καρατόμῳ. 
HPAKAHZ. 


ἔχεις ; 
AAMHTOS. 
ἔχω. 
HPAKAHZ. 
ναὶ, CALE νυν, καὶ TOY Atos 
φήσεις ποτ᾽ εἶναι παῖδα γενναῖον ξένον. 1120 


βλέψον δ᾽ ἐς αὐτὴν, εἴ τι σῇ δοκεῖ πρέπειν 
,» 7 5 > ~ , 
γυναιχί" λύπης δ᾽ εὐτυχῶν μεθίστασο. 
ΑΔΜΗΤΟΣ. 
ὦ ϑεοὶ, τί λέξω; ϑαῦμ᾽ ἀνέλπιστον τόδε" 
γυναῖκα λεύσσω τήνδ᾽ Euny ἐτητύμως, 
ἢ κέρτομός με ϑεοῦ τις ἐχπλήσσει χαρά ; 1125 
HPAKAHS. 
οὐκ ἔστιν, ἀλλὰ τήνδ᾽ δρᾷς δάμαρτα σήν. 
AAMHTOS. 
“ , , r N95 
ὅρα γε μὴ TL φάσμα νερτέρων τόδ᾽ ἡ. 
HPAK AHS. 
3 ‘ ’ § > / 4 
ov ψυχαγωγοὸν τόνδ᾽ ἐποιήσω ξένον. 
AAMHTOS. 
adh’ ἣν ἔθαπτον εἰσορῶ δάμαρτ᾽ ἐμήν; 
ΗἩΡΑΚΜΗΣ. 
σάφ᾽ ἴσθ᾽. ἀπιστεῖν δ᾽ ov σε ϑαυμάζω τύχην. 1130 
AAMHTOS. 
? 7 ἊΨ ς 7 3 4 
ϑίγω, προσείπω ζώσαν ws δάμαρτ᾽ ἐμήν ; 
HPAKAHS. 
πρόσειπ᾽. ἔχεις yoo πᾶν ὅσονπερ ἤθελες. 
AAMAMHTOS. 
ae , yar \ 4 
ὦ φιλτάτης γυναικὸς ὄμμα καὶ δέμας, 
» 9 χέλ ἂν 3 7 ~ 
éya σ’ aédntas, ovmot’ ὄψεσθαι δοκῶν. 


50 EYPIHIAOT 


HPAKAHS. 

ἔχεις " φθόνος δὲ μὴ γένοιτό τις Pear. 1135. 
ΑΔΜΗΤΟΣ. 

ὦ τοῦ μεγίστου Ζηνὸς εὐγενὲς τέκνον, 

εὐδαιμονοίης, καί σ᾽ ὃ φιτύσας πατὴρ 

σώζοι' συ vag δὴ τἄμ᾽ ἀνώρθωσας μόνος. 

πῶς τήνδ᾽ ἔπεμψας νέρθεν ἐς φάος τόδε ; 
ΗΡΑΚΜΗΣ. 

μάχην ξυνάψας δαιμόνων τῷ κυρίῳ. 1140 

: AAMHTO2Z. 

ποῦ τόνδε Θανάτῳ φῇς ἀγώνα συμθαλεῖν ; 
HPAKAHS. 

tUubov mag’ αὐτὸν ἐκ λόχου udowas χεροῖν. 
ΑΔΜΗΤΟΣ. 

τί γάρ ποθ᾽ ἥδ᾽ ἄναυδος ἕστηκεν γυνή ; 
HPAK AHS. 

οὔπω ϑέμις σοι τῆσδε προσφωνημάτων 

κλύειν, πρὶν ἂν ϑεοῖσι τοῖσι νερτέροις 1145 

ἀφαγνίσηται καὶ τρίτον μόλῃ φάος. 

ἀλλ᾽ εἴσαγ᾽ εἴσω τήνδε" καὶ δίκαιος ὧν 

τὸ λοιπὸν, *_Adunt’, εὐσέθει περὶ ξένους. 

καὶ χαῖρ᾽ - ἐγὼ δὲ τὸν προκείμενον πόνον 

“Σθενέλου τυράννῳ παιδὲ πορσυνῶ μολών. 1150 
AAMHTOS. 

μεῖνον παρ᾽ ἡμῖν καὶ ξυνέστιος γενοῦ. 
ΗΡΑΚΜΗΣ. 

αὖθις τόδ᾽ ἔσται, νῦν δ᾽ ἐπείγεσθαΐ με δεῖ. 
AAMHTOS. 

ἀλλ᾽ εὐτυχοίης, νόστιμον δ᾽ ἔλθοις πόδα. 

ἀστοῖς δὲ πάσῃ τ᾽ ἐννέπω τετραρχίᾳ 

χοροὺς ἐπ᾽ ἐσθλαῖς συμφοραῖσιν ἱστάναι 1155 


AAKAZTI2Z. 51 


βωμούς te κνισᾶν βουθύτοισι προστροπαῖς. 
νῦν γὰρ μεθηρμόσμεσθα βελτίω βίον 
τοῦ πρόσθεν " οὐ γὰρ εὐτυχῶν ἀρνήσομαι. 
sae & XOPOZ. 
erent μορφαὲ τῶν δαιμονίων, 
πολλὰ δ᾽ ἀέλπτως κραίνουσι Pot. 1160 
\ ‘ a ea ὙΝ , 
καὶ τὰ δοκηθέντ᾽ οὐκ ἐτελέσθη, 
~ 9§ 2 , , “- ’ 
τῶν δ᾽ ἀδοκήτων πόρον εὕὑρε ϑεός. 
, Ἐπ τὴ. / : ᾿ξ: 
to.ovd’ ἀπέθη τὸδὲ πρᾶγμα. a a 


ea 
3 
cua 


ΓΝ 


Tei y 


+ ye 


te be 
. =a Poe Aa hg > 
αν, ΤΣ 


NOTES. 


N. B. In the Notes, Matthia’s Grammar is referred to by the letters 
Mt., and by the sections of the second German edition, which are given 
in the last editions of Blomfield’s translation. Sophocles and Eurip- 
ides are usually cited according to the numbering of the verses in 
Dindorf’s ‘‘ Poet Scenici,’ who in Sophocles follows Brunck, and 
in Euripides, for the most part, Barnes. In quoting from Aischylus, 
Wellauer’s edition is sometimes followed, and the lines, as Dindorf 
and for the most part Schtitz have given them, follow in parentheses. 


ON THE ARGUMENT. 


‘Anoiiwy ἡτήσατο. The ground of Apollo’s friendship 
for Admetus is told in the prologue. A learned Scholiast 
on v. 1, says, that the commonly received story is followed 
by Euripides. Others say, that he slew the sons of the 
Cyclops; others again, that he served Admetus after hav- 
ing slain the dragon at Pytho; and this agrees with a 
whole circle of fables relating to Apollo. The vengeance 
of Jupiter was incurred by Aésculapius for raising some 
one to life. Our poet, by his use of the imperfect ἀνέστη 
(v. 127), implies that he often exercised this power. Nine 
different statements as to the person raised by Aésculapius 
are cited by the Scholiast from as many authors. All this 
shows, that the story was often worked over by poets and 
mythographists. ‘The time of this service was a great year, 
or eight years. For the philosophical examination of this 
mythus, Miller (History of the Dorians, Book 11. pp. 204, 
320, in the German,) may be consulted with advantage. 


56 ALCESTIS. 


Ἄδμητος. Both Admetus and Alcestis were of the tribe of 
the Minyz, concerning whom see Miiller’s “ΚΝ Orchomenos,” 
especially p. 256, Cretheus and Salmoneus were brothers, 
and sons of AZolus. Pheres, father of Admetus, was a son 
of Cretheus; and Tyro, daughter of Salmoneus, bore Pelias, 
the father of Alcestis and Acastus; (see v. 732.) Jason 
was of the same family, being nephew of Pheres and of 
Pelias, and cousin of Admetus. 

The name of Admetus is inwoven in the peculiarly 
poetical fables which relate to the Minyze. When Jason, 
according to Pindar’s most beautiful description in the 
fourth Pythian Ode, came down from mount Pelion to claim 
the kingdom of Iolcus, which Pelias had wrested from his 
father, his relatives went to greet him. ‘‘ Pheres came 
from the neighbourhood, and left the fountain Hypereis. 
Amythan came from Messene, and speedily Admetus came 
and Melampus with kind feelings towards their cousin.” 
(Pyth. iv. 222-225.) Admetus was also one of the Argo- 
nauts (Apol. Rhod. 1. 49; Orph. Arg. 176-179), and one 
of the companions of Meleager in hunting the boar (Apol- 
lod. p. 49, ed. Heyne.) According to the mythus preserved 
by this latter author (comp. also Hyginus, Fab. 50, 51), he 
won Alcestis through the kindness of Apollo. Pelias had 
promised her to whoever should yoke lions and_ boars 
together: this Apollo enabled him to do; and, on bringing 
a chariot drawn by these animals to Pelias, he received her 
in marriage. I have thought it worth while to mention 
these mythi, because they lie partly out of the common 
circle of fables, and serve to individualize the characters 
of the piece. 

Homer alludes to Admetus in the ‘‘ Catalogue of ships ” 
(Iliad 11. 711, 764), where his son Eumelus appears as one 
of the Grecian leaders. He had the best horses, says the 
poet, of any chieftain before Troy except Achilles, for they 
had been. reared by Apollo. In Iliad xxiii. he contends in 


NOTES. . 57 


the chariot race, which was held in honor of Patroclus. 
His wife Iphthima, sister of Penelope, .is mentioned Odys. 
iv. 798. He is a little boy in the present play, and his 
sister, whose name, according to the Scholiast on v. 269 
(ed. Matthie), was Perimele, appears without speaking. 

οὐδετέρῳ, neither of the other two. ‘I'his must refer to 
Zischylus and Sophocles, neither of whom, says the writer 
of the argument, wrote a drama upon this subject. 

τὸ δρᾶμα ----᾿ ἀλκήστιδι. This passage, which is the new 
part of the argument mentioned in the preface, calls for 
several remarks. 

1. The first words contain a reference apparently to a 
chronological list of our poet’s dramas. The numerals if 
are corrupt. If we read ¢ for &, as the two letters are often 
confounded, the Alcestis will take the seventeenth place on 
the list. But as Euripides began to write for the theatre in 
Olymp. 81. 1, seventeen years previously, and in fifty years 
wrote ninety dramas; there is reason to suppose that both 
the numbers may have suffered in the hands of the copyists. 

2. Just below I have followed Dindorf in altering τὸ 7 
into πὲ ὁλ, 1. 6. Olymp. 85, which the name of the Archon 
required. The year of the Olympiad is not given by the 
writer of the argument. 

3. Of the tragedies mentioned, Cresse and Telephus are 
both referred to in the Acharnenses. (See 408. Bekker, 
Schol., and Telephus 405, seq.) The Alcmzon is called 
διὰ Ψωφῖδος, because in passing through the Arcadian town 
so called Alemzon was delivered from the attacks of the 
Furies. The name was used also to distinguish it from 
Alemzon διὰ Κορίνϑου, a play of Euripides first exhibited 
by his son after his death. 

4. The fourth place in a tetralogy, usually occupied by a 
satyric drama, here belongs to Alcestis. This shows us 
that when a poet presented four pieces at a time, he was 
free to write a satyric drama or not as he pleased. But it 

6* 


58 .- ALCESTIS. 


throws great.light also on the nature of the present play. 
The Alcestis is indeed far from a satyric drama, but, occu- 
pying as it does the fourth place after three tragedies, when 
the mind needed to be relaxed, it deserts the tragic tone. 
It was not intended for a tragedy. Hence it is that Her- 
cules is put into a comic situation, and that the close is 
joyful, nay almost festive. ‘The drama is more like an 
elegant masque than like ancient tragedy. 

ἐν Φεραῖς. This place, reputed to have been founded 
by Pheres, was situated near lake Bcebeis (comp. v. 590), 
now called Carlas, in a fertile soil, at the distance of 90 
stadia from Pagase, its emporium. It was very near mount 
Pelion and not far from Ioleus. It had a celebrated foun- 
tain, Hypereis, alluded to by Homer, and which Mr. Dod- 
well and Sir William Gell have thought that they recognised. 
Phere arose into importance under its tyrant Jason, about 
390 B. C. and sunk upon the ascendency of Philip of 
Macedon. See Cramer’s Greece, 1. 392, Mannert, vii. 588, 
and the authors there cited. 

ἀνοίκεια τῆς τραγικῆς (SC. δράματα). ‘The ancient tragic 
poets, notwithstanding what is here said, occasionally pro- 
duced pieces which did not. have a tragic termination. 
Such are, besides the Orestes, the Furies of Avschylus, the 
Philoctetes of Sophocles, the Ion, Helena, and Iphigenia 
in Tauris, of Euripides. But it must be confessed, that the 
feelings excited by tragedy are less sustained in the Alces- 
tis, after her supposed death, than in any other tragedy that 
has come down to us. In its catastrophe this play bears 
some resemblance to the ‘“‘ Winter’s Tale’ of Shakspeare. 

On the dramatis persone it may be observed, that only 
two characters converse on the stage together, excepting in 
the scene where the boy Eumelus speaks. ‘This is the case 
also in the Medea, but in no other play of Euripides, and 
in none of Sophocles. This arrangement would make it 
possible for two actors to perform all the parts except that of 


NOTES. 59 


the child, and would render superfluous the third one of the 
actors assigned to each of the contending poets by the 
archon. See on this subject Elmsley’s Medea, notes on the 
dramatis persone, and his review of Markland’s Supplices 
(Quart. Rev. No. 14). 


ON THE PLAY. 


1. ὦ δώματα. Here there is an exclamation, without any 
address following it. ‘The Andromache and Electra of 
Euripides begin in the same way. See Mt. § 312. 6. 

2. ἐν οἷς ---- αἰνέσαι, in which I deigned to put up with a 
- hired laborer’s fare. 


ἔτλην here denotes bearing or en- 
during that which is beneath one’s situation. Comp. 572. 


ϑῆσσαν, properly the feminine of ϑής, is here used 
adjectively instead of ϑητικήν. Soph. Gr. ὃ 136. N. 3. 
αἰνέσαι, to acquiesce in, put up with. This is a modification 


of the idea of praising or of assenting to, which αἰνέω so 
often has. Faint praise, or mere assent, is acquiescence. 
αἰνεῖν seems to have meant at first to ¢ell, bid, advise. 
Hence came the signification to approve, to praise. To 
approve is sometimes to assent to, as in v. 525, and to con- 
sent to or grant, when a request is made, as in v. 12. 

5. ov, on whose (or, it may be, on which) account. Verbs 
denoting to be angry often take a genitive of that, on ac- 
count of which the feeling is aroused. Comp. Antig. 1177. 

7. ἄποινα is in apposition with ϑητεύειν. Soph. Gr. 
§ 167. N. 4. Apollo was placed in this condition, as a 
satisfaction or atonement for having shed blood. In this 
the fable copies the usages of early times in Greece, when 
exile, during one or more years, was an ordinary atonement 
for manslaughter. 

8. Let the learner notice the accusative without a prepo- 
sition- after verbs of motion, which is exceedingly common 
in the tragic poets. Comp. 413, 545, 560, 872; Soph. Gr. 


. 60 ALCESTIS. 


§ 170. ἐβουφόρβουν. As Apollo is called a shepherd 
in v. 572, this word is probably taken here in the wide sense 
of tending flocks, as well as herds. So βουκολέω, in Iliad xx. 
221, is used of tending horses. 

9. ἔσωζον, for brevity’s sake, includes σώζω also. Hence 
the use of ἐς 100’ ἡμέρας is justified. 


ἐς 100° ἡμέρας = 
εἰς ταύτην τὴν ἡμέραν. This and similar phrases are common 
both in the poets and prose writers. ‘The genitive is that, 
in respect of which the demonstrative is asserted. 

11. The ordinary idiom would be ὃν ἐῤῥυσάμην μὴ ϑανεῖν, 
(Comp. Orest. 599), or ἀπό, ἐκ, ϑανάτου, or ϑανάτου without 
a preposition: comp. v. 770. After many verbs containing 
a negative idea, an infinitive usually takes μή; but occa- 
sionally the infinitive is annexed without μή. See Mt. ὃ 434, 
4, 3; Soph. Gr. § 225. 3. The distinction seems to be 
this ; the infinitive with μή expresses the result of the ac- 
tion ; without μή, that, in reference to which deliverance is 
effected. 

12. Moigas δολώσας. According to the Scholiast, the fable 
made Apollo obtain this of the Fates, after he had intoxi- 
cated them with wine. The Greeks thought, that the decree 
of the Fates could be modified, or suspended in its execu- 
tion, but not without their own consent. Comp. Herodot. 
Ὁ 1, 

13. Wakefield takes τὸν παραυτίκα by itself, as though 
there were an ellipsis of χρόνον. Comp. τὸν wei for τὸν ἀεὶ 
χρόνον, Soph. Electr. 1075. ‘There is, however, no reason 
for separating these words from “4.97, which here denotes 
death. Ὑ εν ieee 

14. διαλλάξαντα, on ἐν μη that he gave in exchange, sc. 
ἀντὶ ἑαυτοῦ. This compound of ἀλλάσσω scarcely occurs 
elsewhere in the tragic poets in this sense. 

16. ἔτικτε: The imperfect and present participle of τέκτω 
are sometimes used for the aorist and aorist participle, with- 
out any difference of sense. Soph. Gr. § 210 N.3. Comp. 


NOTES. 61 
338, Soph. Electr. 342, Gad. R. 1247, with the numerous 


passages where ἕτεχον and ἡ τεκοῦσα are found. οἵ τεχόντες, 
however, in the sense parents, is, I suspect, alone used. 
See the note on Prometh. 667, for this confusion of tenses. 

17. ἥτις really refers to an implied accusative after εὗρε 
(or rather contains in itself that accusative), and would 
naturally be ὅστις ; but, by a sort of attraction not uncom- 
mon in the poets, it is put in the same gender with γυναικός. 
In v. 18, μηκέτ᾽, the old reading, broke the connexion 
of the members of the sentence. Hence Monk and Wake- 
field, after Reiske, give Saray for ϑανεῖν, and therefore ὅστις 
for ἥτις. But μηδ᾽ ἔτ᾽, the conjecture of Musgrave and 
Barnes, is found in the Copenhagen MS. 

19. ἐν χεροῖν. Admeti puta et famulorum. Utuntur enim 
duali (τοῦ χείρ) ubi de pluribus loquuntur. Pflugk. 

20. ψυχοῤῥαγοῦσα is explained by Troades 751, πνεῦμ᾽ 


ἀποῤῥήξεις σέϑεν. ψυχοῤῥαγεῖ occurs v. 143, which Hesych- 
ius explains by ἀποϑνήσκει. 

22. The poets sometimes speak of ‘the gods, as being 
polluted, like men, by the contact or presence of the dead. 
In Hippolyt. 1437, cited by Monk, Diana says, when Hip- 
polytus is dying, * Farewell, for I may not look upon the 
dead, nor pollute my countenance with deadly exhalations ” 
(i. 6. with the last breath of the dying). Hermann remarks 
that Apollo and Diana only could not look upon a dying 
person, and that this notion arose from the belief that they 
produced death by shooting their darts from a distance. 
This again they were represented as doing, to indicate 
symbolically that they presided over natural death; the 
cause of which is unseen. 


Pa κίχη, 2 aor. from χιγχάνω. 

24. τόνδε may be rendered by here. ‘‘ The demonstra- 
tives often stand, especially in the nominative and accusa- 
tive, for the adverbs here, there, as the person or thing 
mentioned was, as it were, pointed at with the finger.” 
Mt. § 471, 12; Buttmann, § 127, 1; Soph. Gr. § 149. 


62 ALCESTIS. 


N. 1. See 137, 234, 507, 1006, and very many other in- 
stances. 

A) 95, ἱερῆ. He is so called, as sacrificing those who die to 
the powers below. Comp. v. 76. The form ἢ for go is 
common to the epic and tragic poets. See Buttm. § 52, 
note 1; Soph. Gr. § 44. N. 1. Elmsley held ga, forming, 
by synizesis, one syllable, to be the true reading, wherever 
the accus. in 7 from eve is found in the tragic poets. 
ϑανόντων follows ἱερῆ on account of the idea of sacrificing, 
which lies in that word. For the genitive of the victim 
afier ἱερεύς, comp. Here. Fur. 450. 

26. συμμέτρως, at the right time. σύμμετρος means cor- 
responding in measure, thence suiting as to measure, and is 
then used to denote correspondence or congruity in other 
things, as space, time, color. In Soph. Antig. 387, ποίᾳ 
ξύμμετρος προὔβην τύχῃ ; the sense is, what circumstance did 
I come forward just at the right time for ? 

29. τί σὺ τῇδε πολεῖς, why dost thou move about here ? 


σύ is emphatic. Comp. Orest. 1269, tic ode πολεῖ ἀμφὶ 
μέλαϑρον ; this verb is also active, as in Adsch. Pers. 307, 
πολεῖ, νῆσον, haunts, or floats about, the island. 

31. ἀφοριζόμενος, determinans, limitibus circumscribens. 
Hermann. τιμάς = γέρα, the prerogatives, rights, 
office, of the respective gods in the division of the world. 
Comp. v. 53, and Prometh. 229. 

34, ἐπὶ τῇδ᾽, sc. Alcestis, taken with φρουρεῖς. 


In 


v. 35, ὁπλίσας χέρα τοξήρη = ὁπλίσας χέρα ὥστε τοξήρη εἶναι, 
1. 6. to&m. See Antig. 791. 

36. τόδε refers forward to the infinitive προϑανεῖν, as the 
demonstratives often do. Comp. 371, where rade refers to 
γαμεῖν, 372, and Medea, 259, where τοσοῦτον refers to σιγᾶν, 
263. For τόδ᾽ Elmsley and Monk would have us read 709’, 
without any sufficient reason. 

37. For ἢἣ — Πελίου παῖς, see Soph. Gr. § 157. Rem. 6. 

38. χκεδγοὺς hoyous, good reasons. ‘The same phrase in 


VL, A 
NOTES. i! 7 63 


Rhesus 272, means, words worth the hedring. κεδγός 15 
used by the Attic poets in as general ἃ sensé as ϑωλός or 
ἀγαϑός. τοι is the reading of the Copeth. MS: ; for 
which most edd. have te. a 
40. Wakefield cites on this verse ‘‘ nunquam humeris 
 positurus arcum,” from Horat. Od. ui. 4, 60. 

41. γε in replies often answers to yes. ‘The preceding 
remark is then admitted, but restricted: see 47, 62, 374, 
404, 524; Antig. 518, 749. The student would do well to 
remember that this is only one of the forms, under which 


the affirming but limiting power of γε appears. It may also 
be often rendered by certainly, at least, indeed, even, or by 
mere emphasis. ὠφελέω is followed by the dative or the 
accusative. Mt. § 391; Soph. Gr. § 196. N. 1. 


46. ἀμείψας = διαλλάξας, ν. 14, having given as a substi- 


tute. ἀμεῖψαι, however, in 462, means to receive in exchange. 
This verb means to pass over or across, (1.) in the sense of 
going across, (2.) in that of transferring or exchanging, of 
giving or receiving in exchange. 


new is always in sense 
a perfect, denoting to have come, to be here. 

47. vegtégay ὑπὸ χϑόνα, under the ground beneath, or 
within the earth, ad inferos = ὑπὸ χϑόνα simply. This 
phrase is found in Herc. Fur. 335 ; Cresphont. frag. 16. 

48, 010’ ἂν εἰ. ἄν here, and in similar cases, ,JS trans- 
posed from its proper place, and really belongs to πείσαιμι. 
Porson, regarding this transposition as too harsh, read ἄρ᾽ 
for ἄν in a precisely similar passage, Medea, 937 (941). 
But this transposition is now admitted by all good scholars. 
See Mt. § 599, 3; Monk’s note on this passage; Elmsley 
on Medea 911; Hermann on the particle ἄν (Classical 
Journal, No. 72, p. 222). ἄν is necessary in this case. 
Comp. Xen. Cyrop. i. 6, 41, οὐχ οἶδ᾽ ἔγωγε εἴ τινα λίποις ἂν 
τῶν πολεμίων : Aristoph. Birds 1018, οὐκ οἷδά γ᾽ εἰ φϑαίης 
ἄν. ‘These examples, cited by Matthie and Elmsley, show 
it In its proper clause. 


‘ 


64 ALCESTIS. 


49. τοῦτο is a substitute for χτείγειν : there is therefore no 
ellipsis of ποιεῖν here. Pflugk refers this to the idiom τάξιν 
τάσσομαι, τοῦτο being the same with ταύτην τὴν τάξιν, as it 
points to the abstract idea of the verb. 

50. μέλλουσι, who delay to die, when the proper time has 
come; 1. 6. who are old enough to die. 

51. ἔχω λόγον, I possess, 1. e. understand your meaning. 

52. ἔστ᾽ --- ὅπως ; is there any way in which? or, in any 
manner, by any means. ἔστι 1s often joined with relative 
adverbs, and, — its proper subject being at first suppressed 
and then lost sight of, — forms an adverbial phrase with 
them. Thus οὐκ ἔσϑ᾽ ὅποι, v. 113, there is no place to 
which, or to no place whatsoever; ἔσϑ᾽ ote, v. 1109, ali- 
quando ; οὐκ ἔσϑ᾽ ὡς, Antig. 750. ἔστι is also thus joined 
with the relative itself, as in the common phrase ἔστιν of, 
and the word ἔνιοι, according to some, is made out of 1 for 
ἔγεστι and of. Comp. Mt. § 482. 
in independent interrogative sentences usually takes ἀν, but 
not always. Thus we have τίς κατάσχοι, Antig. 605. Comp. 
Soph. Gr. § 217. 2. 


56 -- 59. The sense 15, though she should die an old woman, 


μόλοι. The optative 


she shal! have a rich burial. Death replies, You make your 
law, Phebus, in favor of the wealthy. Apollo. How did 
you say? But are you really even a logician, without my 
knowing it? Death. They who have the means would (in 


that case) purchase liberty to die old. ἐχόντων == ἐχόν-- 


τῶν χρήματα. Comp. Cress. frag. (8 Matth.), τῶν ἐχόντων 


πάντες ἄνϑρωποι φίλοι. οἷς πάρεστι, SC. τὸ ὠνεῖσϑαι, iM= 
plied in ὠνοῖντο. Hermann translates ὠγοῖντο ---- γηραι- 
ove ϑανεῖν, emerent grandevos mort quos vivere cupiunt ; 
referring γηραιοὺς not merely to the subject of ὠνοῖντο, but 
to others whom they wished to keep alive. The Scholiast 
adopts the construction ὠνοῖντο γηραιοὺς, wuts ϑανεῖν, they 


would hire old men to die for them. But there was no 


NOTES. 65 


reason, why the rich should hire old men to die for them, 
rather than young. 

63. ἡ μήν, assuredly, or yet assuredly ; not nihilominus, 
as Monk renders these particles. 

67. ‘Ordo est,” says Wakefield, ‘ ὄχημα ἐκ τόπων Θρή- 
κης : currum gui est in Thracia.” But it is better to take 
ἐκ τόπων With πέμψαντος μέτα ; the idea of bringing being 
implied in this connexion. 


ἵππειον ὄχημα, like τέτρωρον 
ἅρμα, v. 483, means, the horses, without necessarily imply- 
ing the chariot. Comp. ἅρμασι ἐνδίδωσι κέντρον, Here. Fur. 
881; ἀσείρωτον ζυγοῖς ὄχημα, chariot-horses not bound by a 
yoke, i. e. held only by the rein, Ion 1150, where see Mus- 
grave’s note. 

72. πλέον is used as a noun, and denotes furtherance, 
advantage, profit. Some of the phrases in which it occurs: 
are, τὲ πλέον; what is the use? οὐδὲν ἐς πλέον ποιῶ, I do 
nothing to advantage, Soph. Cid. R. 918; τέ προσϑείμην 
πλέον ; what advantage should I have accruing? Soph. 
Antig. 40; or’ οὐδὲν ἣν ἐρευνῶσιν πλέον, when they got no 
advantage by searching, Id. 268. So πλέον λαβεῖν, πράσσειν, 
ἐργάζεσθαι occur. Inv. 745 we have εἴ w πλέον ἔστ᾽ aya- 
ϑοῖς, if the good have any advantage, if they are better off. 

73. ἡ δ᾽ οὖν γυνή, mulier quidem certe; Pflugk: but the 
woman at any rate, etc. οὖν serves to make an affirmation 
stronger, when a person adheres to his purpose, notwith- 
standing the objections of another. Mt. § 625. 

74. Death performs the act, which priests were wont to 
do, in consecrating the victim. κατάρχομαι is almost tech- 
nically used concerning the commencing rites at sacrifices, 
especially that of cutting off and burning hairs. Hence 
Hesych. defines κατάρξασϑαι tov ἱερείου by τῶν τριχῶν ano- 
σπάσαι. But the term is taken in a wider sense for any of 
the commencing rites, e. g. sprinkling the victim with lustral 
water, sprinkling οὐλοχύτας or coarsely ground barley on its. 

7 


66 ALCESTIS. 


head. For this note I am indebted to Monk, and especially 
to Kuster on Aristoph. Birds 959. 

75. ἱερὸς Gear, devoted to the gods as a victim. The 
genitive is that of the possessor. Comp. Mt. § 315, 1; 
Soph. Gr. § 174. N. 

76. ayvion. Macrobius, Saturnal. 5. 19, “ἁγνίσαι Greve 


dicunt diis consecrare.” ὅτου should regularly have ἂν 
with the subjunctive. Soph. Gr. § 214. 4. For its omission 
see Mt. § 527, Obs. 2. 
by Homer, is taken as a general word for weapon by the 
tragic poets, and often, as here, answers to ξίφος. 

This prologue is less awkward than many in Euripides, 
e. g. than that of the Troades, of Hippolytus, of Ion. Both 
Apollo and Death have a probable ground for being on the © 
spot at this juncture. The opening speech of Apollo is 
rather an address to the audience, than a soliloquy. “The 
ensuing dialogue wants dignity, at least where Apollo tries 
to chaffer with Death. Almost all the plays of Euripides 
begin with a direct narration of whatever the poet judged 
io be necessary for the understanding of the piece. This | 
departure from the usual practice of Auschylus and Sopho- 
cles, and from the rules of art, was probably occasioned by 
the necessity under which Euripides was placed, of varying, 
for the sake of novelty, from the commonly received versions 


ἔγχος, used only of the spear 


of the heroic fables. 

The chorus should always have a probable ground for 
convening. ‘This is the case here; for it consists of old 
men of Phere, who come to condole with their lord. In 
several plays of our author, either there is no reason for the 
assembling of the chorus in the nature of the plot, or it is 
placed in absurd situations. Thus in the Medea, she pro- 
jects the murder of their own sovereign before the members 
of the chorus, and they listen patiently. The chorus divides 
on entering the orchestra, and the two, parts question one 
another as to the state of the family within. A song is 


x 
‘ NOTES. 67 


then sung, the burden of which is, that the deliverance of 
_ Alcestis from death is impossible (112-136). A maid, 
_ hearing the noise without the gate, comes out and gives a 
minute and most affecting account of her mistress (137 -- 
212). 

79. Elms. would strike out τις, as οὐδείς τις seldom oc- 
curs, and some MSS. omit it. Monk therefore gives πέλας 
Fur’ οὐδείς. τὶς οὐδείς is found in Herodot. and in late 
writers, 

80. εἴποι is read, because that is a faulty anapest, in 
which a dactyl in the second or fourth place follows an 
anapest in the first or third. 

88. πεπραγμένοι in Aisch. Choéph. 132, means confecti, 
those with whom all is over; and διαπεπραγμένος is often 
used in the same signification. But here πεπραγμένων is 
neuter and genitive absolute: a lament as though all was 
over. It is the impersonal πέπρακται put into the participial 
form. Soph. Gr. § 192. Ns. 3, 4. 

90. στατίζεται = στάσιν ἔχει, 1. 6. for the purpose of an- 
nouncing the event and calling in mourners. 

91. μετακύμιος ἄτης = μετὰ τῶν χυμάτων τῆς ἄτης. There 
is, perhaps, an allusion here to Castor and Pollux, who were 
thought to appear in storms to sailors, and to bring about a 
calm. The force of μετά in composition, the Scholiast 
illustrates by μεταίχμιον, the space μεταξὺ τῶν αἰχμῶν, between 

For εἰ γάρ, see 536. 


the spears, or armies. 
93. ov tay, by crasis for ov τοι ἄν, surely not, not though. 
—— φϑιμένας, 50. αὐτῆς, if she were dead. 
_ 94,95. The others deny, yet in a doubting manner, that 
which would account for the silence within, i. 6. that she 
had been carried out for burial, for surely she is not gone 
from the dwelling. ‘The reply is, How so? I am not con- 
fident. What encourages you 7 


πόϑεν. Interrogative 
sentences often imply that a negative answer is expected, 
and hence some interrogative phrases usually have a nega- 


68 ALCESTIS. 


tive import. Comp. πόϑεν γάρ; for whence could you know 
it? 1. 6. it cannot be, 781. ποῦ τόδε; where is this? 1. 6. 
it is impossible, 1075. And so in the phrase πόϑεν γάρ; 
πολλοῦ ye καὶ δεῖ, often used by Demosth. 

96. ἔρημον. Schol. χωρὶς ὄχλου, private, without a pro- 
cession. 

98. Pollux 8. § 65 (vol. ii. p. 131, ed. Lips. 1824), says, 
“Those who visited the house of a mourner, when they 
went out, purified themselves by sprinkling with water. 
This water was placed in an earthen vessel, and had been 
brought from another house.” The vessel was called ἀρδά- 
γιον, TO ὄστρακον, πηγαῖον. See Kiister on Aristoph. Ec- 
cles. 1033. 

102. The custom of cutting off part of the hair as a sign 
of mourning is well known. Hence a lock was hung up at 
the vestibule in token of affliction within. 


τομαῖος. The 
tragic poets observe no fixed rule about the endings of many 
adjectives in oc, but give them two or three, as best suits 
the metre or style. We have in the feminine δρομαῖος, 244 ; 
σκότιος, 125, but σκοτία, 269; νυμφίδιοι, 249; ὀϑνεῖος, 532, 
but ὀϑνεία, 646; ϑυραῖος, 805; ἄϑλιος, 1038; and ἔρημος: 
925, which last has commonly but two endings in Attic 


writers. ἃ πιτνεῖ. ‘The metre shows ἃ to be a neuter 
plural. Musgrave’s Latin version translates this phrase by 
que fiunt. But it may be questioned whether ae can 
have this meaning of occurring, or taking place, although 
it may signify to fall or turn out. If it cannot, the neuter 
plural must refer to χαίτα, and the verb mean to fall or be 
cut. For examples of this reference of a neuter plural 
pronoun to a feminine noun, see Mt. § 439. But the 
present, if an instance of this idiom, is in some respects 
unlike those which Mt. gives. For auizys see the note on 
v. 403. 

103. νεολαία = ὃ νέος λεώς. It is elsewhere a noun, but 
here, according to the Scholiast, used adjectively, = νέα. 


NOTES. 69 


Monk writes γεολαέᾳ, making it a dative after χείρ. This 
word is pronounced in three syllables by synizesis, as ϑεός 
so often isin one. The allusion is to the wailing women 
( prefice), who sang their nent@, or ἰάλεμοι, and in the pro- 
cession went before the bier, beating their breasts. Comp. 
Iliad xviii. 339 ; Jeremiah, ch. ix. 17. 

105. καὶ μὴν, and yet. These particles often mean and 
surely. 

106. τί τόδ᾽ αὐδᾷς, what is this which you utter? The 
student has probably often noticed this idiom of the Greek 
language, by which an interrogative and a demonstrative 
pronoun are united in one proposition (here in the accusa- 
tive), whereas in English two clauses connected by a rela- 
tive would be required. 

108. When the same or a similar word is repeated in a 
second clause, it is usually accompanied with δέ, and μέν is 
often omitted in the first. δέ may be conveniently rendered 
by yes, or 7 say. Comp. Medea 131, ἔχλυον φωνὰν, ἔκλυον 
δὲ βοάν. 

111. ὅστις χρηστὸς. ὅστις may refer to the subject of 
πενϑεῖν, or to τῶν ἀγαϑῶν. (Soph. Gr. § 150. N. 5.) The 
latter gives, I think, the true sense. ‘‘ We ought to mourn 
when the good are in calamity ; — whenever one 15. in such 

ἃ state, who like Admetus has been held from the first to 
be a worthy man.”” The words thus express the recollec- 
tions of the aged chorus, who had known Admetus from his 
boyhood. 

112—117. The sense is, but one could not deliver the life 
of the unhappy one, even by sending an expedition to any 
part of the Lycian land, or the dry abode of Ammon. 
ovds — ἐσθ᾽ ὅποι are taken together, and followed by αἴας. 
See v. 52. ἢ — sits ἢ — 7. Mt. § 617. 
Monk changes into “υχέαν, depending on éai, as the prepo- 
sition is often expressed before the second, and not before 


“Ἱυκίας 


the first of two nouns. Then αἴας would mean the earth. 
1* 


s 


70 ALCESTIS. 


But neither the construction, nor authorities for the text, 

demand this change. Allusion is made to the oracles in — 
Lycia, one of which, that at Patara, was in great repute, 
and so were the diviners of ‘Telmessus in early times. (He- 
rodot. i. 78.) The oracles of remote regions are spoken of, 
not as being in higher credit than those of Greece, but in 
order to show that there was no help for Alcestis in any part 
of the world. | 
tion demands the optative, although παραλῦσαι has the- 


παραλύσαι, SC. ϑανάτου. ‘The construc- 


authorities for the text in its favor. This is a rare word in 
the Attic poets. Comp. v. 932, and Pindar, Olymp. ii. 95. 
τὸ τυχεῖν ---- παραλύει δυσφρόνων, to win, sets free from cares. 
ἄν 15 omitted as in v. 52. 

116. ‘‘ The worship of Ammon, long before the time of 
Alexander the Great, was propagated from Cyrene through 
Greece, and prevailed especially in Sparta, Elis, and Thebes. 
He was worshipped also at Athens, and sacred deputations 
(ϑεωρίαι) were sent to his temple. Aristoph. Birds 618, 
κοὺκ εἰς Δελφοὺς οὐδ᾽ εἰς ᾿Ἄμμων᾽  ἐλϑόντες ἐκεῖ θύσομεν. 
Boeckh’s corpus inscript. 1. 352. 

118. ἀπότομος, rugged, hard. Comp. 981. This word 
Monk first put in the place of ἄποτμος, in order to restore 
the metre. 

120. τίνα is often put for ὅν τινὰ in indirect inquiry. ἔχω, 
here = οἶδα. 

122-129. AXsculapius is here intended. See v. 4, the 
notes on the Argument, and Virg. Ain. vil. 770. There is, 
as Matthiz remarks, an anacoluthum in 122 -- 126. Instead 
of μόνος δ᾽ ἂν — 7198 προλιποῦσα, we should naturally 
have had μόνος δ᾽ ἂν --- ἔσωσεν αὐτήν. cv belongs to ἦλϑεν, 
and μόνος must now be joined to the conditional clause. 
εἷλε, overcame, slew. 

139. δεσπότης is correlative with δοῦλος. Thus in 210 -- 
212, Admetus is called the δεσπότης of the slave, but the 


NOTES. 71 


κοίρανος Of his subjects. -—— εἴ τὶ τυγχάνει is euphemistic, 
death being intended. Comp. 1023. 

142. καὶ πῶς ; and how? or but how? asks with surprise, 
and often with objection. πῶς καί is used, when the fact is 
known and the how or why is demanded. This remark, 
which is in substance Hermann’s, explains what is noticed 
as a matter of fact, v. 482. 

143. προνωπής. This word in v. 186 denotes bending 
forward; in Andromache 729, forward, inclined; in Aisch. 
Agam. 234, prone, fallen forward. In the text it seems to 
denote inclined or ready to die, Schol. sig ϑάνατον προνε- 
VEVZULE. 

145. aay. Here the other reading, πάϑοι, would be a 
solecism. Where future time is spoken of, and πρίέν is used, 
it is ordinarily construed with an infinitive after an affirma- 
tive clause, and with a subjunctive and ἄν after a negative 
one. This is Elmsley’s rule, note on Medea 215. 

146. ἐλπὶς is followed by an infinitive, like our noun hope. 
The aorist after a word expressive of hope is as good Greek 
as the future. And so we say in English, I hope to go, 
and I hope that I shall go. Comp. 294, and see Lobeck’s 


ἐλπὶς μέν, Sspes ut videtur. 


Phrynichus, p. 745, seq. 
Pflugk. Is there really no hope, etc. ‘‘ wéy is used in ques- 
tions, where that which is asked is thought true, but ex- 
pressed with the appearance of doubt.” Mt. § 622. 6. 

152. τίς ἐναντιώσεται = τίς ἀντερεῖ. The next line 
Monk translates, what must the woman be that has surpassed 
her ? But, as τέ χρὴ yeveodou ; ought to mean, what ought to 
become of ? Matthie adopts Reiske’s conjecture, τίς μή for 
τί yon. The sense, with that reading, is, who (will dispute) 


that she was the nonpareil of women ? 

157. ϑαυμάσει, second person of ϑαυμάσομαι, the usual 
future of ϑαυμάζω. Soph. Gr. § 207. N. 5. 

159, This is the only instance of trisyllabic feet concur- 
ring in trimeters in this play. 


72 ALCESTIS. 


160. δόμων here means closets or chests. It is used with 
the latter signification in Hesiod, Op. 96. Something so 
Alcestis does for herself 


οἶκος has the sense of chamber. 


‘in expectation of speedy death, what was done for the dead 


by surviving friends; she bathes herself and puts on her | 
best robes. 

161. ἠσκήσατο, she arrayed herself. So Asch. Perse, 
182, πέπλοισι Περσικοῖς noxnuern. 

163. Most probably the goddess here addressed was Arte- 
mis or Hecate, who was especially honored at Phere. 
Comp. Spanheim on Callim. H. in Dian. 259, cited by 
Monk, and Muller, Dorer i. 320. 

165. ὀρφανεῦσαι, to take care of in orphanage. Comp. 
297, and for the passive 535. 
at v. 166 from the infinitive dependent on αἰτήσομαι to the 


The construction changes 


imperative, and back again in 168 to the infinitive. 

167. ἡ τεκοῦσα governs a genitive here like a noun, 
which is not a very common construction for the participle 
to take. We have, however, ὃ éxsivov τεκών, Eurip. Electr. 
335; σοῦ τὴν τεκοῦσαν, Ion 308, cited by Matthie. 

172. The myrtle was in common use for adorning the 
head at festivals, (759, Eurip. Electr. 778,) for crowning the 
altars and statues of some Gods, (Spanh. on Callim. H. in 
Dian. 201 —203,) and especially, as being an evergreen, 
was made into chaplets worn by the dead, or placed on 
tombs, (Eurip. Electr. 324, 512.) In the present case 
Alcestis crowned the altars with myrtle, which, from its 
connexion with funeral ceremonies, was peculiarly appro- 
priate, and, while praying, cut off its leaves; denoting, ap- 
parently, that, as the evergreen thus lost its leaves, so she 
was to be soon cut off from life. 

173. ἀκλαυστος, ἀστένακτος, are here active. But such 
adjectives are often passive also, as is ἄκλαυστος in An- 


tig. 29. 


NOTES. 73 


174. Euripides forms both ζρωτός and χροός from χρώς ; 
the former most usually. 

175. ἐσπεσοῦσα has a different shade of meaning with 
ϑάλαμον and with λέχος: with the first it is bursting into, 
going into in a falling position; with the other, throwing 
herself upon. 

176. δὴ makes a crasis with the ε of ἐδάκρυσε. 

177. ἕλυσα κορεύματα, solvi virginitatem. παρϑένεια, 


pertaining to my maiden state. Svjoxm περὶ 15 far 


rarer than &. ὑπέρ or 9. πρό, and Valckenaer says, that this 
is the only instance which he has met with. But Monk 
cites from Tyrteus, frag. 1. 13, περὶ παίδων ϑνήσκωμεν. 

180. μόνην, me only, i. e. no other woman has perished in 
a similar manner, destroyed by marriage in this way. Blom- 
field conjectured μόνον. προδοῦναι, to be faithless to. 

182. This verse is parodied by Aristophanes, Knights 
1250, where Cleon thus addresses his crown, which he is 
giving up: 


S , ’ »” ' > »” Pha. 
ὦ στέφανε, χαίρων ἄπιϑι, καί σ᾽ ἄκων ἐγὼ 


λείπω" σὲ δ᾽ ἄλλος τις λαβὼν κεχτήσεται, 


κλέπτης μὲν οὐκ ἂν μᾶλλον, εὐτυχὴς δ᾽ ἴσως. 


O crown, depart in peace: unwillingly 
I leave thee: some one else shall take and own thee, 
No greater thief, but yet perhaps more fortunate. 


The reading οὐχὶ μᾶλλον was probably an early emendation 
for οὐκ ἂν μᾶλλον, in order to get rid of ἄν. οὖσα is under- 
stood, and οὐκ ἂν οὖσα is equivalent to ἥτις οὐκ ay εἴη. 
Comp. Soph. Philoct. 572, πρὸς ποῖον ἂν 10rd’ αὐτὸς ovdue- 
σεὺς ἔπλει. 1. 6. ποῖος ἂν εἴη 00s πρὸς ὃν, etc. I owe this 
passage to Pflugk. 

183, 184. xvvei, δεύεται were first mtroduced into the 
text by Porson, instead of χύνει, deveto. See v. 839. 

186. προνωπής, according to Matthie, is taken with 
ἐχπεσοῦσα. But then στείχει stands entirely alone, and is 


74 ALCESTIS. 


flat. The sense is, bursting away from off the bed, she 
moves on, bending forward. 

187. ἐπεστράφη, rediitt according to Monk. But ἐξιοῦσα, 
being future, shows that she had not yet left the chamber. 
It rather means, wandered around or over. This sense it 
has in Ion 352, and elsewhere ; like the derivative ἐπιστρω- 
φάομαι. Buttmann (largest Gr. ᾧ 108. Obs. 23) says 
that tw» is never, but in one or two corrupt or misunderstood 


places, an aorist participle, but always a present, or (like 
the present εἶμι) in sense a future. 

Let the student notice here 
and in v. 198 the sequence οὕτω --- ov, and: τοσοῦτον --- ov. 


194. χακός, mean, low. 


In both cases the second clause might begin with ὥστε, 
which is the more ordinary mode of expression. 

197. The sense is, and if he had died he would indeed 
have perished ; 1. 6. and that would have been the end of 


his misery. τ᾽ ἂν = τοι ἄν. But according to Hermann 
τ᾿ is here the copulative, with which δέ is joined’ in the next 
clause instead of another te. Or, in other words, the 
clauses are not only joined, but also contrasted. Comp. 
Soph. Electr. 1097. We have μέν ---- τε, below, vv. 591 -- 
595. Hermann’s version is: et perisset tlle etiam moriendo, 
et, quum effugit mortem, non minus periit. 

198. ποτ᾽ ov = οὔποτε, as ἔτ᾽ οὐκ --- οὐχέτι, Soph. Cid. 
R. 24. But in the case of οὔποτε this transposition is very 
rare, and the text is doubtful. Hermann, on Soph. Trachin. 
160, renders οὗ πότ᾽ οὐ λελήσεται, cujus aliquando (i. 6. at 
any time) non immemor erit. 


The forms κεχτήσομαι 
(181), λελήσομαι, the latter rather rare, coéxist with the proper 
futures χτήσομαι, λήσομαι, Without any difference in sense, 
199. ἢ που = ὄντως που, surely, I think. Elmsley, on 
Medea 1275, denies that ἢ ποὺ can have place in interroga- 
tive sentences. If this is not always true, it is in the present 
case; for the chorus could not doubt so much about the 


NOTES. 75 


grief of Admetus, as to inquire whether he felt it. See 
Hermann’s remarks on Elmsley’s Medea, v. 14. 

200. The clause following εἰ is,an explanation or epexe- 
gesis of τοισέδε κακοῖς. 

204. νόσῳ is to be taken both with the verb and the 
participle. παρειμένην νόσῳ, bereft of strength by disease, 
occurs Orest. 881, and ἄϑλιον βάρος is said of Pentheus 
carried in the hands, Bacche 1216, which Monk cites. 
Matthie gives νόσῳ παρειμένη ye, quippe morbo soluta: 
comp. his Gram. § 602. Hermann reads 67, which I now 
adopt. ‘The MSS. have δέ. 

207, 208. These tame lines occur in their proper place 
in Hecuba 411, 412. See Valckenaer on Hippolyt. 680. 
(ed. Glasg.) 

213. τίς πᾶ. A double interrogation, like tic, πόϑεν εἶ, 
Odys. 1. 170. πῶς ---- ἐκ τίνος νεὼς ἥκετε, Helena 1543. See 
also Antig. 2, 1942. 

215. ἕξεισί τις, 1. 6. to tell that she is living. 


ἢ τέμω 
τρίχω, 1. 6. or shall I mourn for her death? So the Schol. 
But Matthie approves of Erfurdt’s conjecture; 7, really, for 
7, or. But ἡ in a question implies+surprise and doubt, 
which would be out of place here. Major seems to have 
hit the sense of this place better by laying the stress on 
ἤδη, at once: * will any messenger come from the house, 
or shall we at once, without waiting for news, express our 
grief?” 

217. δῆλα. As this sentence seems to be an answer, it 
justifies us in dividing 213-219 between semichoruses, as 
Matthiez first conjectured. The maid went into the house 
at v. 212. I shouid prefer giving 220-225 to the whole 
chorus, for all are called on (v. 219) to join in the prayer. 
But if so, 234 -- 237 must be given to it also. 

223. Hermann from his own conjecture puts τοῦτο into 
the text after ἐφεῦρες, and inserts a second στέναξεν in the 


4 


76 ALCESTIS. 


answering line of the antistrophe after χϑών. The measure 
will then be trochaic dimeter, (two epitriti.) 

228. οἱ ἔπραξας, how thou hast fared! how much thou 
hast suffered! agcooev with adverbs and some pronouns 
means to be placed in circumstances, to fare. Comp. 245, 
605, 961, 1023. 

229. ἄρα, nonne. ἄρα as well as ag’ ov, often implies that 
the answer is to be affirmative. «aga πελάσσαι is spoken 
with reference to Admetus. Monk cites, in illustration 
of this line, Soph. Gad. R. 1979, οἷν ἐμοὶ δυοῖν | Egy’ ἐστὶ 
κρείσσον᾽ ἀγχόνης εἰργασμένα, 1. 6. deeds, for which hanging 


would be too good a death, would not be an expiation. In 
the present case, the chorus says that hanging would not 
sufficiently express the depth of the calamity of Admetus. 

230. οὐρανίῳ = μετεώρω, Schol., hung up aloft. It means 
(1.) of the heavens, as οὐράνιος πόλος, Prometh. 480, comp. 
164; (2.) in the heavens, thence lofty, Eurip. Electr. 860 ; 
immense, Soph. Antig. 418. 

237. μαραινομέναν κατὰ γᾶς wag’, by what is called con- 
structio pregnans, means wasting away and going beneath 
the ground to. So a Scotch song has the expression “ wear- 
ing awa’ to the land of the leil.” 

241. ἀπλακών for ἀμπλακῶν, participle of ἤμπλακον, ἤπλα- 
κον == ἥμαρτον, an aorist from a disused present. μ is omit- 
ted in the forms derived from this aorist when the measure 
requires it. The English Scholars write ἀπλακών, etc., on 
all occasions, but the forms with « have ample authority. 
The common derivation of this word is from « and πλάζω ; 
but ἀμβλακεῖν and its derivatives in Hesychius, spelt in 
some dialect with 8, seem to bring it nigh to ἀμβλίσκω, with 
which also it has some connexion in sense. 

242. ‘The sense is, he will live during the time afterwards 
in a manner not to be called life, i. e. will pass a life not 
worth living. ἀβίωτον is the predicate of χρόνον, or χρόνον 
may be again supplied with it. An adverb might stand in 


NOTES. 77 


ie , ᾽ - - Ἢ . 
its place. The phrase ἀβίωτος βίος is found in prose writers, 


as Demosth. c. Mid. ἀβίωτον wer’ αὑτῷ ἔσεσϑαι τὸν βίον. 

243. By a happy art of the poet, the chorus come to their 
sovereign’s house as ignorant of the exact truth about Al- 
cestis as the audience was; and, by their natural and sym- 
pathizing questions, place us in possession of the circum- 
stances. ‘Their song is most artless, and grows out of the 

subject. The maid has a good reason for appearing, and 
her touching description of her mistress prepares the way 
for the appearance of Alcestis herself. The poet’s concep- 
tion of her is psychologically correct: she is a creature- 
of feeling and love; resolved to die for her husband, yet 
overwhelmed at the thought of leaving all that is joyous in 
life. Such tender souls, that can renounce the most under 
the influence of love, have the deepest sense of what they 
leave behind, and the strongest desire to be remembered. 
In vv. 205; 206, the poet artfully gives a reason for the 
appearance of Alcestis without the gates: — she wishes to 
take a last look at the glad sunbeams, which she could not 
do so well in the court within. The burst of feeling in the 
ensuing scene is one of incomparable beauty. A tender 
poet, Racine, in the preface to his “ Iphigénie” calls it 
“ une scéne marveilleuse,”’ alluding especially to 252, seq. 

Alcestis continues speaking to v. 591, when she bids fare- 

- well, and swoons away, seeming to die. Her little son then 
wails for her (393-415). Admetus orders a general mourn- 
ing (490 -- 454), and goes in to prepare for her funeral, and 
the chorus, left alone, sing a most exquisite ode in her 
praise (440 -- 475). 

244. δῖναι, circuits. 

245. δρᾷ, sc. Ἥλιος, the most prominent object that she 
had mentioned. 

252. Pflugk cites from Aristoph. Lysistr. 605 -- 607, 

bil τοῦ δέει ; τί ποϑεῖς ; χώρει ᾿ς τὴν ναῦν. 


8 


78 ALCESTIS. 


ὃ Χάρων σε καλεῖ, 

σὺ δὲ κωλύεις ἀνάγεσϑαι. 
which is probably a parody on the beautiful passage in the 
text. Southey has a fine passage something like this in the 
Curse of Kehama, Canto 20. 


«ς Nor boots it, with reluctant feet 
To linger on the strand! 
Aboard! aboard ! 

An awful voice 
That left no choice 
Sent forth its stern command.” 


255. ov κατείργεις τάδε, thou retardest things here. 
τοῖα is used adverbially, = οὕτως. A reading, τάδ᾽ ἕτοιμα, 
in this line seems to have come from τάδε, rota we, differently 
divided. we was added, as often, by the scribes, but is 
found in all the MSS. which read τοῖα, and in others which 
have tou or τι. | 

256. Bitter to me is this voyage which thou spakest of. 
Here two propositions are condensed into one, as is the case 
of the demonstrative and interrogative (106). There is 
great force and liveliness in this Greek idiom. 

261. χυαναυγέσι, darkly beaming or glittering. This 
epithet is joined with the brows instead of the eyes, because 
the dark and frowning brows, as the most expressive feature, 
seemed to have the light of the eyes concentrated in them. 
The poet thought of Homer’s famous description of Jupiter, 
κυανέησιν én’ ὀφρύσι νεῦσε, or of the Jupiter Olympius of 
Phidias, which was modelled after these words of Homer 


not long before. πτερωτός. Wings are here given to 
Hades, as they are to Death and Orcus in other passages of 
authors cited by Jacobs and Musgrave on v. 843 (859). 


Thus Seneca says, Cidip. 164, ‘ Mors — explicat omnes 


) 


alas,” and Gratius, Cyneget. 348, ‘‘ Orcus — nigris orbem 


circumsonat 815. Hades is also called μελαγχαίτης in 438, 


NOTES. 79 


and μελάμπεπλος in 843, from the association of the color 
with mourning and death, 


τὶς “Aidacg est nescio quis 
Orcus, id est, nescio quod simulacrum Orci. Herm. 

262. τί ῥέξεις; ἄφες, are spoken to Hades. 

264. τῶν, them. The article is used for the demonstra- 
tive. 

266. Alcestis must be thought of, as standing and sup- 
ported by her husband and attendants. μέϑετε expresses 
her desire, that they would not hold her up any longer. 

267. σϑένω ποσίν : 80 χειρὶ σϑένεις, Cyclops 651. 

272. χαίροντες here, and often, preserves its literal sense. 
There is a distinct wish of happiness to the person ad- 
dressed. At other times it is a mere formula of parting. 
Comp. 436 with 323. 
in obedience to a precept of Elmsley, who, on Aristoph. 
Acharn, 733 (698 Bek.), and Medea 1041, lays it down, that 
the second and third persons dual were not distinct forms, 
and that both ended in -ὄν in the historic tenses and the 
optative. In v. 661, all the MSS. read ἠλλαξάτην, 2nd per- 
son dual, in conformity with this rule. But Schaefer, Butt- 
mann, and others, hesitate about admitting the truth of 
Elmsley’s precept. Probably -ν was at first the ending of 
both persons in the dual; but -ον, afterwards introduced, 
was In good use, and was not, as Elmsley thinks, the inven- 
tion of the Alexandrine grammarians. 


δρῷτον. Monk has edited δρῴτην 


275. Here we have the usual confused arrangement of 
words in entreaties, and an ellipsis of ἱκετεύω or ἄντομαι. 
The order is, (ἱκετεύω) Ge πρὸς Few, μὴ τλὴς — 

277. Porson on Medea 325, and editors since, have written 
ἄνα (= ἀνάστηϑι) τόλμα in two words, as the editio princeps 
of Lascaris had it. ἀνατολμάω seems not to have been in 
use. τόλμα, summon the courage or strength. 

278. ἐν σοὶ δ᾽ ἐσμὲν. ἕν τινι εἶναι means to be in one’s 


power, to depend upon one. Comp. Soph. Cid. R. 914. 


80 ALCESTIS. 


282. πρεσβεύουσα = τιμῶσα. Compare Ausch. Choéph. 
488, πάντων δὲ πρῶτον τόνδε πρεσβεύσω τάφον. 

285. According to Monk a new sentence should begin 
here, παρόν being repeated after ἀλλά. But ἀλλά merely 
contracts σχεῖν ---- καὶ ναίειν With μὴ ϑανεῖν. ‘The sentence, 
according to Hermann, is one with a double apodosis, and 
a protasis placed between them. The protasis is παρὸν ---- 
τυραννίδι: the first apodosis ἐγὼ — ϑνήσκω ; and the second, 
which is a repetition of the first in sense, οὐκ ἡϑέλησα, ete. 
—— For the construction of παρόν, ἧκον, 291, and the like, 
see Butt. § 145, note 7. 
husband, (τοῦτον) Θεσσαλῶν ὃν ἤϑελον. 


σχεῖν ἀνδρα, to have for a 
In 286 take 


τυραννίδι With ὄλβιον, flourishing with sovereign power. 


288. Both ἐφεισάμην and ἔχουσα are taken with δῶρα 78ne ; 
only that the participle, being the nearest word, determines 
the case, and not the verb, which requires a genitive. 

291. The sense is, while 1¢ was highly proper for them 
in point of age to die. ἥκειν with an adverb takes a geni- 
tive; an idiom oceurring five or six times in Herodotus, 
and borrowed from him by later Greeks, but rare in Attic 
writers. See Valckenaer on Herod. vii. 157; and Mt. 
§ 337, who has cited the three examples of its use in 
Euripides. 

295. This line is repeated at v. 651. 

298. Comp. Antig. 303. 

299. Render this line, remember thankfulness for this 
towards me, for 1 shall never ask of thee a due degree of tt. 
Comp. Thucyd. 1. 137, πειϑομένῳ δ᾽ αὐτῷ χάριν (ἔφη) ano- 
εἶεν 1S often used in transitions. 


μνήσεσϑαι ἀξίαν. 

905. ἐπιγαμεῖν, to bring by marriage over. In Orest. 
589 this verb denotes to marry besides or after. 

309. ἐπιοῦσα. Herod., 4. 154, uses ἐπεσελϑοῦσα in the 
same way, of a second wife entering a family after the 
death of a first. μητρυιά has long ἃ. 

312. Repeated from 195, and plainly out of place. 


NOTES. 81 


313. χορεύομαι Is passive, not middle, and after the anal- 
ogy of ὀρφανεύομαι (535) means, Lam brought up during 
virginity. 

314. This verse is an explanation of πῶς in 313. How, 
viz. having what kind of mother-in-law 27 Wiistemann cites 
as an instance of the same construction, Soph. Philoct. 
1264, τί μ᾽ ἐκκαλεῖσϑε; tov κεχρημένοι ξένοι. 

315. Supply δέδοικα before μή. 

317. οὐ ---- οὔτε ---- οὔτε. οὐ denies the whole, ovre — οὔτε 
the parts. So 332, 345. Comp. Mt. § 609. 

321. τρίτην μηνός. Musgrave says that he can find no 
reason why μη! ὁς should be used. ‘The Schol. paraphrases 
the passage, as though μηνός were idle; οὐδ᾽ εἰς τὴν αὔριον 
TOU μηνὸς τούτου, οὐδ᾽ εἰς THY μετὰ THY αὔριον; and in this 
he appears to be right. Monk supposes an allusion in these 
words to the custom at Athens, of making those who were 
to be capitally punished drink the hemlock within three 
days. But this had nothing to do with the third day of the 
month, and the phrase simply denotes hereafter, as the 
Hebrews said yesterday and the day before for heretofore. 

322. λέξομαι is in sense a future passive, I shall be num- 
bered, as are many futures middle. See Buttm. § 113, 5; 
Soph. Gr. § 207. N. 6. 

325. μητρός. Supply ἀρίστης. 

326. All the MSS. have ov χάξζομαι; but Barnes, and most 
editors since him, have divided these words so as to read 
οὐχ ἄζομαι. This latter verb takes an infinitive in Heraclide 
600, δυσφημεῖν γὰρ ἄζομαι ϑεάν. The only other place 
where either verb occurs in Eurip. is Orestes 1116, Sic 
ϑανεῖν ov χάζομαι, and here some MSS. have οὐχ ἅζομαι, 
which Elmsley (Heracl. loc. cit.) prefers. But χάζομαι, 
synonymous with φεύγω, suits that passage better than 
ἄζομαι, Which has a kindred sense with δέδοικα. The former 
is found nowhere else in the tragic poets, but the latter is 
used twice by Soph., and three times by Ausch., e. g. Furies 

Q* 


82 a6 AROS PIS, 


367(389), tig οὖν τάδ᾽ οὐχ ἅζεταί τε καὶ δέδοικε βροτῶν, where 
_/Ahe same variant occurs. 

331. The sense is, shall address this one (me) as her 
husband. But Hermann, followed by Pflugk, joins τόνδ᾽ 
ἄνδρα (me) and separates γύμφη from Θεσσαλίς. The sense 
thus becomes, nulla me Thessala, ut spousa, alloquetur. 
The position of νύμφη before Θεσσαλίς favors this explana- 
tion. 

333. ἄλλως; else, yet. Comp. v. 533. 

334. ὅλις is the predicate of γενέσϑαι. 

336. τὸ σὸν πένϑος, grief for thee. Comp. 370, 426, 895. 
ἐτήσιον, during a year. Comp. 431. Adjectives espe- 
cially of time and place often perform the part of a noun 


and preposition. 
340. τὰ piltuta, — a favorite phrase of Eurip., — means 
either life, as here, or any of the dearest relatives. For 


ἄρα of the next line see 229. 
346. ἐξαίρειν φρένα, to lft up the mind, incite it to do 


(especially something inordinate or improper.) - λακεῖν 
(λάσκω, ληκέω) to cry, gabble, talk aloud, is here spoken of 
singing to the pipe which is called Libyan, as being made 
out of the wood of the African lotus-tree. See Schneider, 
Index in Theophrast. voce λωτός. 

350. Both περιπτύσσειν χεῖράς tui, and περιπτύσσειν τινὰ 
are used. In the former case the preposition and verb are 
not so closely united as to form a proper compound. Comp. 
Elmsley on Medea 1175. 

353. ψυχρὰν τέρψιν 15. in apposition with the preceding 
sentence. See v. 7, and Mt. § 432,5. Such clauses are 
usually put in the accusative, because the context implies 
the idea of ποιεῖν. 

355. φίλος. Most MSS. and old edd. read φίλοις. Two 
MSS. φίλους : and so Elmsley. One has φίλος, and φέλον 
appears in the second edition of Eurip. by Hervagius (1544). 
The first reading embarrasses the sentence; and the second 


[1] ἊΝ 


may have easily sprung from it by emendation. The third 
is idiomatic and elegant. The latest editors prefer φίλος, in 
which case there is a transition, not uncommon, from the 


NOTES. 


singular to the plural. 

358. χείνης refers to κόρην, the remote antecedent. ταύ- 
της would have pointed at Ζήμητρος. 

360. κατῆλϑον av — ἔσχον ἄν, descendissem, cohibuissent, 

not descendcrem, cohiberent, as they have been translated. 
The thing is conceived of as already past. See 125. 
_ B61. οὔτε ὁ χύων --- οὔτε Χάρων ἔσχον. In Greek, two 
nouns singular, in clauses commencing with disjunctive 
conjunctions, may have a plural verb, where the one does 
not exclude the other. Mt. § 304, 3. In fact, in the case 
of οὔτε, τε binds the two nominatives together, and ἔσχον ἂν 
is asserted of both. 

363. οὖν here denotes simply congruity with what pre- 


cedes. Comp. 73. ἐχεῖσε 1S here used, and not ἐκχεῖ, 
because the motion of going to the world below is thought 
of. In v. 864, πᾷ, properly an adverb of motion, taken with 
στῶ, “‘motum simul succedentemque ei quietem indicat,” 
according to Hermann on Herc. Fur. 1236. 

365. ταῖσιν αὐταῖς, governs ool, and ἐπισκήψω τούσδε ϑεῖναι 
is for the more common ἐπισκήψω τοῖσδε ϑεῖναι. Comp. 
Soph. Cid. R. 252. κέδροις, cedar coffin; which wood 
was used for its supposed antiseptic powers. It renders the 
dead incorruptible, according to the Schol. on Nicander’s 
Theriaca 53, cited by Monk. 
feminine forms, πλευρόν, πλευρά, are both in use. ~ Elmsley 
thought only the neuter to be employed by the tragic poets; 
but Hermann on Ajax (1389 of his ed.) has shown the 
contrary. 

367, 368. These lines are parodied by Aristoph. Acharn. 
893, 894, where Diczopolis thus addresses the eel from lake 
Copais, which a Beotian brought him during his peace with 
the enemy : 


πλευρά. The neuter and 


᾿ 58. 


84 ALCESTIS. 
ἄλλ᾽ ἔσφερ᾽ αὐτήν " μηδὲ γὰρ ϑανών ποτε 
σοῦ χωρὶς εἴην ἐντετευτλανωμένης. 


‘But bring it in. Not even when dead may I 
E’er be deprived of thee, — dressed up in beet-sauce.” 


371 -- 373. For τάδε which refers to γαμεῖν, comp. v. 36. 


γαμεῖν, fut. infin, for yaugoew. But the present infini- 
tive is here admissible. 


μὴ γαμεῖν ἄλλην γυναῖκα ἐφ᾽ 
ὑμῖν, that he will not marry another wife while you are alive. — 
Comp. Alciphron. 1. 11, φεύγειν ἐπὶ τέκνοις καὶ γυναιξίν, to go 
into exile with children and wives living ; id. 3, ἐπὶ παιδίοις 
ζῶντες, living with children alive; where see Bergler’s note. 
τελευτῶν ἐπὶ παισίν, to die and leave children, is a common 
phrase. Here ἐπί denotes condition or circumstance, some- 
thing like with; and οὖσιν is perhaps understood. But 
Monk makes ἐφ᾽ ὑμῖν mean over you in the present instance. 

376. φίλον ye δῶρον. ““ Hujusmodi additamenta fere ye 
sibi sumunt, idque potius post primam vocem quam post 
secundam.” Elmsley on Medea 1362. 

378. The first ys = yes, or indeed; the second empha- 
sizes σοῦ. ye is often thus repeated in the same sentence. 
But Monk and Elinsley prefer πολλὴ μ᾽ ἀνάγκη. See Her- 
mann on Trachin, 294. 

383. of προϑνήσκοντες:. A single female speaking of her- 
self, or addressed in the plural, uses the masculine, and a 
chorus of women speaking of itself does the like. Mt. 
§ 436, 4. 
same ἃ5 ἀρκεῖ ἡμᾶς προϑνήσκειν σοῦ, see Mt. § 297, and v. 
1147. 

386. ἀπωλόμην. The aorist applied to future time ex- 


For the phrase in this line, which is the 


presses the certainty of the event. To the mind of the 
speaker it is so real, that it is conceived of as having actually 
occurred. ἀπωλόμην is often so used. We employ the 
present for this purpose in English; e. g. ‘‘ If you do that, 
you are ruined ;”? — ““ You are a dead man, if you stir.” 


NOTES. 85 


387. οὐδὲν ἂν λέγοις ἐμέ, call me nothing. This is said in 
allusion to γύναι of 386. λέγοις ἄν is a mild imperative. 
Mt. § 515; Soph. Gr. § 217. 4. 

391. Wiistemann thinks, that the poet, by the elided 
word χαῖρ᾽, represents the expiring state of Alcestis, who 
could only half utter her Jast farewell. This is doubtful. 

393. μαῖα, like our ‘‘ mammy,” is addressed both to a 
mother and a nurse, It is, however, a dignified word. The 
earth is called γαῖα μαῖα by Aisch. Choéph, 45. 

396. ἀμὸν = ἐμόν. Soph. Gr. § 67. N. 1. 

400. ὑπάκουσον, ἄχουσον. Elmsley on Medea, 1219, 
“‘notandum est verbum simplex composito ejusdem signifi- 
cationis subjectum. Cujusmodi repetitiones apud tragicos 


satis frequentes sunt. Eurip. Hec. 168, ἀπωλέσατ᾽ ὠλέσατ᾽. 
Orest. 181, διοιχόμεϑ᾽ oizousda. Medea, 1. c. κατείδετε 
εἴδετε.᾽ 

403. πιτνὼν. It is much disputed whether πιτρέω, with a 
second aorist %aitvoy, existed, or πίτγνω, imperf. ἔπιτνον. 
The latter is held by Elmsley on Heraclid. 77, Medea 55, 
and by Dindorf and others. Comp. Matthiz on Medea ]. c. 
But Hermann on Elmsley’s Medea |. c. and elsewhere; and 
Buttmann (Largest Gram. voce amity.) contend for autre ; 
although the last concedes that πέτνω also was in use. There 
are more than eighty places where this word and its com- 
pounds occur in Pindar and the tragic poets, to whom it is 
almost confined ; and some of them clearly prove that ἔπιτγον, 
πιτνών have an aorist sense. Thus προσπιτγοῦσα is an aorist 
participle, v. 183. Alcestis did not kiss the bed, while fall- 
ing, but after she fell. The same is true in 164, for which 
comp. Orest. 1332, ἱκέτης γὰρ “Ἑλένης γόνασι προσπεσὼν βοᾷ; 
not προσπίπτων. In the present line also, I would write πι-- 
tov; but, in 1059, πιτνεῖν, denoting a continued state, is a 
present. γεοσσός. This word is sometimes applied to 
children by the tragic poets. Comp. Androm, 441; Iph. in 


86 _ALCESTIS. 


Aul. 2648. The middle καλοῦμαι means 7 call to me, 
call to come to me. 

407. ματρός depends on λεέπομαι, which takes a genitive, 
both in the sense of 7 am forsaken by, deprived of, and also 
when it means J fall short of, fall behind. 


= μόνος. Comp. the note on 428, and Pheniss. 742. Its 


, 
μογοστολος, 


proper sense is, yourneying alone, like οἱόζωνος, Soph. Cid. 
R. 846. 

412. γυμφεύω in the active is used of the bride, the bride’s 
father, and the bridegroom. ‘The last of these senses is not 
noticed by Passow. It is found in Medea 625, Ion 819. 

418. τέλος γήρως. Not the extreme, but the full time, or, 
as Monk says, the period of old age. So τέλος ἥβης, τέλος 
ϑανάτου. , 

421. προσέπτατο. The tragic poets are fond of using this 
word metaphorically to denote sudden or unexpected ap- 
proach. Comp. Prometh. 115, 555, and 644, in which last 
passage it is spoken of the entrance of thoughts into the 
mind. 

423. avtyyjoute. Not per vices canite, but sing in re- 
sponse tome. Thus ἀντέίψαλμοι wdai, Iph. in Tauris 179, 
are sungs sung in response to Iphigenia. Comp. Supplices 
800. 

424. The hymn addressed to the implacable god below 
was the wail for the dead. So the πατρὶ νύχιοι yoo, Eurip. 
Electra 141, are called the μέλος ‘4idu ; and Adrastus calls 
his wail for the chieftains, Supplices 773, “4.dov μολπάς. 
παιάν, properly, a cry for aid sent to Apollo, a hymn of 
victory in his honor, is often used in a more general sense 
to denote any hymn. 

426. Monk reads πένϑους with one MS.; and κοινοῦσϑαι 
ordinarily governs a genitive. But it takes an accusative in 
Ion 609, cited by Matthia, as μετέχειν, μεταδιδόναι, Sometimes 
do; and this, being the more unusual construction, is not 
likely to have arisen from the other. 


NOTES. 87 


427. ξυρήκει, razor-edged, keen, actively ; but cut by a 
razor, cut smooth, passively, as here. 

428. μονάμπυξ = μόνος, from ἄμπυξ, the band around a 
horse’s brows. ‘Compound adjectives,” says Mt. § 446, Obs. 
3, ‘are often employed to make the language more sonorous, 
one part of the compound being alone regarded,” i. 6. in 
the lyric and tragic writers. But such compounds are often 
far from being unmeaning, and present to the mind, like 
the noble epithets of Homer, a vivid picture in a single 
word. 

429. Barnes on this line quotes Herodot. ix. 24, where 
Mardonius and his army are said to have sheared their 
horses and beasts of burden, on occasion of the death of 
Masistius. So also, when Pelopidas died, (Plutarch. in vit. 
§ 33,) the Thessalians and their allies are said χεῖραι ἵππους, 
χείρασϑαι δὲ καὶ αὑτούς. And when Hephestiocn died, (Plu- 
tarch. in vit. Alex. § 62,) Alexander ordered that all the 
-horses and mules should be sheared, and, — what is quite 
apposite to this place, — αὐλοὺς κατέπαυσε καὶ μουσικὴν ἐν τῷ ἡ 
στρατοπέδῳ πολὺν χρόνον. : 

434, ἀξία τιμᾷν. Comp. the construction in v. 1060. 
τιμῆς 15 the easier and less probable reading. 

436. εἰν, epic for ἐν, is very rare in the tragic poets. 
Comp. Antig. 1241. . 

444. πορεύω here takes two accusatives. Comp. Soph. 
Trach. 559, ὃς τὸν βαϑύῤῥουν ποταμὸν Εὔηνον βροτοὺς μισϑοῦ 
᾽πόρευε χερσίν. The accusative of the place often has διά 
after this verb. 


The close of this sentence applies only 
to Charon, and not to Pluto, so that the clause tstw — ϑεός 
seems to be idle. What is said of Charon readily suggests 
that which the poet, studious of brevity, intended to have 
understood of Hades. 

446. The lyre or “shell” is called ὀρεία, from the tortoise 
being found upon the mountains. Monk cites from Hom. 
in the next line 


H. in Merc. 42, ὀρεσκῴοιο χελώνης. 


88 ALCESTIS. 


ἄλυροι ὕμνοι 1S Carmina epica. (Hermann.) The poems in 
epic verse were recited only by a rhapsodist holding a 
branch in his hand. 

448 —452. The MSS. have κύχλος, and ὥρα or ὥρᾳ. 
Scaliger read. χυκλὰς ὥρα, and this conjecture, approved by 
Hermann, Dindorf, and others, gives an easy construction, 
σελάνας being absolute. Monk objects to this, that the word 
κυχλάς 15 unknown to the early poets, and with him agrees 
Matthie. κύκλος governs σελάνας according to the reading 
of the MSS., and ὥρᾳ, which is then necessary, takes μηνός. 
The sense is, when the circle of the moon remaining all 
night in the sky returns at the season of the Corneian month. 
The Carneia was a festival in honor of Apollo, begun on 
the seventh day of the eleventh Spartan month, but a short 
time after the Olympian games, and held for nine days. 
A part of the solemnity consisted in erecting nine tents, in 
each of which nine men dwelt, who represented most of the 
obeé or phratrie of Sparta. ‘The musical and other contests 
at this festival were famous in Greece. See Muller on 
Orchomenus, (p. 327, in the German.) and Clinton’s Fasti 
on the years 480, 418, B. C. 

455. See 536. 

457. τεράμνων. Hesych. explains tégsuve by οἰκήματα. 
τέραμνα OF τέρεμνα OCCUrs eight times in Eurip., and the word 
is scarcely to be met with in any other of the early poets. 

459. ποταμίᾳ, as rowing over Cocytus, νερτέρᾳ, as pertain- 
ing to the infernal world. ‘These two epithets refer arti- 
ficially to the two preceding lines. 

460. φίλα is a superlative in sense, as Monk remarks. 
The genitive following it shows that the person spoken of is 
eminent in ber class. It is joined with a superlative in 
Hippolyt. 848, ὦ φίλα γυναικῶν ἀρίστα τε. μόνα here 
denotes the only one of its kind, excellent, and the genitive 
must be thought of with it. 


NOTES. 89 


461. αὑτᾶςς. The reflexive pronoun of the third is often 
used for those of the first and second persons. Soph. Gr. 
§ 145. Ν. 2. 

462. ἀμεῖψαι. See v. 46. 

464. λέχος = γυναῖκα. Comp. Antig. 568. 

47. οἴχει, art gone, the opposite of ἥκεις, hast come. 

473. συνδυάδος. συνδυάζω, I join two together, is espe- 
cially used of marrying, and συνδυασμός, according to Pollux 
iil. 44, and Hesych., answers to γάμος and συζυγία. συνδυᾶς, 
a word hardly to be met with elsewhere, ought to be synony- 
mous with σύζυγος. It is best taken, not as an epithet of 
ἀλόχου, but as a noun, like σύζυγος in 314, 342. The mean- 
ing 15, may it be mine to have such a partner for my beloved 
wife. 

476. Hercules enters, on his way to Thrace, expecting to 
be entertained by his ancient host Admetus. Finding him 
in affliction, he inquires the cause, and is deceived as to the 
person mourned for, and to be buried. Admetus, perceiving 
his mistake, promotes it still more, from an unwillingness to 
drive a guest from his doors. Hercules enters the house 
therefore, and is shown into a retired apartment, where he 


κ᾿ ~ 
τὸ γὰρ = τοῦτο γὰρ. 


is feasting, while the funeral arrangements are going on. 
476 — 567. 

The chorus praises the hospitality of the king in an ele- 
gant song, 568 — 605. 

The fault of this scene is, that Hercules is singularly 
stupid in not understanding that Alcestis is dead, and seems 
to let himnself be deceived for the poet’s purposes. 

κωμῆται, members of the κῶμαι, or, as they were called 
in Attica, δῆμοι: villagers dwelling in scattered hamlets, 
whose king lived in the πόλις. 

482. καὶ ποῖ. Monk reads ποῖ καί, according to Porson’s 
rule, Pheeniss. 1372, that καί after interrogatives 15 a simple 
copula, and, but before them makes an objection like buf. 
This rule is verified by 1049, 1052, 1056. See ν. 183, 

δι 


90 ALCESTIS. 


note. συζυγῆναι πλάνῳ, to be yoked with, bound to, 
obliged to go upon an adventure. So this verb is joined 
with συμφορά, Hippolyt. 1389; and with δαίμων, Androm. 
98. 

483. See 67. 

487. The old edd. have μ᾽ ἦν πόνους, which Monk altered 
into τοὺς πόνους. Gaisford and Matthie read τοῖς πόνοις 
after several MSS. ἀπειπεῖν πόνους means to renounce la- 
bors ; ἀπειπεῖν πόνοις» to give up in undergoing them. 

489. Sce the note on 256. 

A490. See 72. 

493. εἰ μή ye, nist forte; Pflugk: literally, it ἐδ easy, 
unless at least; where ye restricts. what had been said to 
one particular case. 

498, Θρῃηκίας πέλτης ἄναξ, rex populi peltis armati; Her- 
mann. πέλτη stands for πελταστής, as ἀσπίς for ἀσπιδοφόροι, 
ὅπλα for ὁπλῖται. ἄναξ has been taken by Monk and Wake- 
field in the sense of δεσπότης. ‘The former compares κώπης 
ἄναξ, Aisch. Pers. 370 (378), to which he gives the sense 
of remex ; but the phrase means captain of oarsmen, captain 
ofaship. The latter cites from Ovid, Met. xiii. 2, “ clypei 
dominus septemplicis Ajax.’’ I formerly adopted this inter- 
pretation, and ἄναξ may certainly be thus taken. We have, 
e. g. κώπης ἄνακτας, Cyclops 86, plainly oarsmen, μήλων ἄναξ, 
Hom. Odys. 440. And the expression ζάχρυσον πέλτην oc- 
curs in its literal sense in Rhesus 370. Moreover, if πέλτης 
is metonymically used, there seems to be something strange 
in the epithet ἕξαχρύσου applicable not to the army but to the 
weapon. But nevertheless the scope of the passage seems 
to require the sense first given. Diomedes had an army 
ready to oppose Hercules. The pelta was originally a 
Thracian weapon, and the epithet is added, on account of 
the gold mines of southern Thrace, at Scapte Hyle, in 
which at our poet’s time the historian Thucydides was an 
owner, and at Crenida, near the site of Philippi. 


NOTES. 91 


499. τοὐμοῦ δαίμονος πόνον, a task such as my genius or 
fortune allots me, such as it has been my lot to meet with. 
Comp. Soph. Ajax 534, πρέπον ye τἂν ἣν δαίμονος τοὐμοῦ τόδε. 

500. πρὸς αἶπος ἔρχεται, 1. 6. brings me into arduous un- 
dertakings. αἷπος 15 properly a steep place. 

502, 503. Other authors make Lycaon a son of Neleus, 
whom Hercules slew in his attack upon Pylos. Cycnus 
challenged Hercules as he was going to Trachis in Thessaly. 
They fought in Apollo’s sacred plot, not far from the scene 
of this play, near Pagase, and the combat forms the subject 
of Hesiod’s “" Shield of Hercules.’ 

507. καὶ μήν. These particles occur repeatedly when a 
new character comes upon the tragic stage. Comp. 611, 
1006, and see Elmsley on Heraclide 119. They may be 
rendered and sure, or but indeed, with a tone of surprise. 
Sometimes ode μήν without χκαΐ is used on such occasions. 


ὅδ᾽ αὐτὸς πορεύετα. Here (Admetus) himself is 
coming. 


εὔνουν δ᾽ : here δέ, which 
two MSS. have, expresses the opposition between the 
clauses: ϑέλοιμ᾽ ἄν is as much as to say, that it was not 
well with him; but he knew that Hercules wished him well. 


511. ϑέλοιμ᾽ ἂν, sc. χαΐρειν. 


512. τί χρῆμα; wherefore? a phrase of which Eurip. is 
fond. Comp. Heraclide 634 (Elms.), τέ χρῆμα κεῖσαι; cur 


jaces 7 
show thyself or appear? The sequence of meanings in 
πρέπειν seems to be, 1. to be prominent or conspicuous, to 
appear or seem. Comp. 1050. 2. to be seemly or suitable, 


πρέπεις, Why art thou conspicuous, why dost thou 


to become, the common signification of πρέπει. 3. to be 
suitable to, to be like. Comp. 1121. Buttmann, (Lexilo- 
gus, No. 8,) departing from the received explanation of 
πρέπεις here, makes it active in the sense of σημαΐνεις, and 
governs τέ χρῆμα by it. But this verb does not, I believe, 
elsewhere take an accusative in the tragic poets, except 


92 ALCESTIS. 


when it is used impersonally ; and the answer, if the text 
of the next line is right, shows that a reason was asked. 

520. εἶπας, sc. τὸν μῦϑον, or τοῦτος The sense is, did 
you say this, she being dead and yet alive? Another 
reading, περὶ for ἐπί, adopted by Monk and Matthiw, seems 
to have proceeded from some copyist who sought to intro- 
duce an easier construction. 

523. By the reverse of the ordinary attraction in Greek, 
the noun is sometimes put in its relative’s case. Soph. Gr. 
§ 151. 2. See Mt. § 474, who quotes Iliad xviii. 192, 
ἄλλου δ᾽ ov τευ οἶδα, τεῦ ἂν κλυτὰ τεύχεα δύω. 

525. See v. 2. 

526. τόδε, 50. τὸ χατϑανεῖν, τὸν ϑάνατον αὐτῆς. Wake- 
field conjectured tite, which Elmsley likes, but thinks ἐς 


τότε an expression used only by later writers. 

ΘΟ. ὃ μέλλων, 50. ϑανεῖν. 

528. τὸ μὴ νομίζεται, SC. εἶναι : are thought to be apart, 
different. TO τ᾽ εἶναι καὶ τὸ μή. Comp. Soph. Electr. 
885, note. τε ---- καί sometimes unite entire opposites, where 


we should use only and, not both — and. 

533. Comp. 333. 

536. to εὕρομεν, I wish Thad found. Comp. 1102. εἰ 
γὰρ τοσαύτην δύναμιν εἶχον, I wish I had (i. 6. now) so much 
power, 1072; 9? én’ ἐμοὶ μὲν εἴη, 11 wish wt could depend 
on me, 455. See also 92, 719. These examples are ad- 
duced, to show that εἴϑε, εἰ γάρ, with an aorist, expresses a 
wish as to something actual but past; with an imperfect, 
usually as to something actual and present; and, with an 
optative, as to something possible and future. 

541. τεϑνᾶσιν ot ϑανόντες, they who died are dead. Let 
the student notice the difference of the tenses: the aorist 
marks the event or fact; the perfect the continued state. 

542. Here a short syllable in one word is lengthened 
before a mute and liquid in another, which ordinarily make 
no position. Comp. 526, 530. Porson and other English 


NOTES. 93 


scholars deny that this is admissible, and alter the verse : 
Elmsley, on Medea 1224, note τὲ, inserts τὸ before παρά. 

544, μυρίος often means very many, very great, in the 
poets, and was first used as a definite numeral by postho- 
meric writers. 

546. τῶν δωμάτων ἐξωπίους ξενῶνας. In the more splendid 
Greek houses, there were structures apart from the bedy of 
the house for the accommodation of guests. Vitruvius says, 
(vi. 7,) “On the right and left (of the andronitis or men’s 
apartments) there were smaller houses, having their own 
doors, eating-halls, and convenient chambers,” — ‘ between 
the peristyles (of the andronitis) and these two guest-houses 
are passages called mesaule on account of their lying be- 
tween two courts.” 

548, 549. ἐν δὲ κλήσατε = ἐγκλήσατε 62. — ϑύρας μεσαύλους. 
By these words the poet is usually supposed to mean, the 
door between the men’s and the women’s apartments. Sucha 
door there no doubt was, and it is often spoken of. See 
Valesius on Harpocrat. voce αὔλειος, Matthie on Medea 135, 
Schneider’s Epimetrum to Xen. Mem. ii. 8, 9. But, if the 
guest was in remote quarters, from which there can hardly 
have been any communication with the female apartments, 
this door cannot have been intended. We are rather to 
suppose, that the poet had in view a door in the mesaula, or 
passage between the andronitis and the Sew» spoken of by 
Vitruvius, as above, the closing of which would prevent the 
guest from hearing the lamentations of Admetus and his 
men. 

559. ξένου is related to τοῦδε, as a predicate to a subject. 
The sense is, 1 have him, or gain him for my host. 

560. διψέαν. An epithet copied after Homer’s πολυδύψιον, 
which denotes either the fabled state of the Argive plains 
before Danaus discovered springs, or rather the exposure of 
the upper part of the plain to drought. Pausanias (ii. 15,) 
says, that Neptune caused all the water of the country to 

Q * 


94 ALCESTIS. 


disappear, after it had been adjudged to Juno; on which 
account neither the Inachus nor any other of its rivers have 
any supply but from the rain; and in summer all its streams 
are dry except those in Lerne. “ The upper part of the Ar- 


4) 


give plain,” says Colonel Leake, (‘‘ Travels in the Morea,”’ 
il. 867,) ‘is unproductive from a deficiency of moisture ; 
and a great part of the lower from a want of drainage.” 

561. πὼς, Lat. cur. 

568-577. ἐλεύϑερος, liberal. ἀνδρός is perhaps em- 
phatically used of a man, as contrasted with a god. 
σέ τοι. tov is often put with emphasis after the personal 
pronoun. Comp. Soph. Electr. 624, 1445. 


δόμοις. By a negligence, pardonable as causing no cbscu- 


σοῖσιν ἐν 


rity, the person is changed, and Admetus is addressed in- 


stead of the house. ποιμνίτας ὑμεναίους. ““ Carmina 
pastoralia ad quorum cantum greges pascuntur, vel dispersi 
convocantur.” Wistemann. Another explanation is given 
by Aflian, de nat. animal. 12. 44. αὔλημα ὅπερ sig ἔρωτα 
ἐμβάλλει, ἱππικούς te γάμους τελεῖ, (I have shortened the 
passage. ) 

578 — 587. σύν. sc. together with ae βαλιαΐ = 
καταστικτοί, spotted. Comp. “‘lynces varie,’ cited by Monk 
from Virg. Georg. iii. 264. δαφοινός. An epic epithet 
of lions, jackals, dragons, and indicative of color; as Iliad 
li, 308, δράκων ἐπὶ νῶτα δαφοινός shows. Its primitive φοινός 
is similarly used ; but both words also denote bloody, cruel. 
Comp. Prometh. 1022. βαίνουσα πέραν, passing beyond, 
going out of. 

588 -- 596. τοιγὰρ, 1. 6. on account of the favor of Apollo. 
ἀρότοις. The order is, τέϑεται ὅρον ἀρότοις --- τὴν 
αἰϑέρα ἸΠολοσσῶν. αἰϑήρ, here clime, is sometimes used 
in the feminine by the poets. 
ἱππόστασιν, towards the dark stopping-place of the sun’s 
horses, i. 6. the west. This phrase occurs in frag. Eurip. 
Phaéthon, (No. 1. Matth.) ἀμφέ, here, like about, properly 


2 \ = ’ 
ἀμφὶ askiov κνεφαίαν 


NOTES. 95 


means in the region or quarter of. 
poet’s license in stretching the realm of Admetus across 
Thessaly. Homer confines the domains of his son Eumelus 
to Phere, Lolcos, and the land on lake Beebeis; and this 
prince led*to Troy the smallest force of any of the eleven 
Thessalian chieftains except Philoctetes. 


Euripides uses a 


, 7 
JLOVTLOY TE #. 


τ. λ., and towards the harbourless coast of the A2gean sea, he 
is lord of Pelion. Here tz is irregularly used instead of δέ 
after μέν. Comp. Soph. Antig. 1096, where τε takes the 
place of μέν before dé. By a change of style, the clauses 
which at first were spoken of as opposed, are afterwards 
considered as conjoined; or the contrary. The adjective 
Aiyoiwr’ is put for Αἰγαῖον, according to Musgrave’s emen- 
dation approved by Gaisford, Hermann, and others; and so 
ϑάρσος in the antistrophe for ϑράσος. 


ἀλίμενον. The 
Magnesian or eastern coast of Thessaly under Pelion and 
Ossa was exposed to easterly winds, and had no good ports. 
It was here that a sudden gale proved destructive to such 
vessels of the fleet of Xerxes as had not been drawn ashore. 
See Herodot. vii. 190. 

600 — 605. ἐχφέρεται, is carried or led on, with the idea, 
perhaps, of going out of the bounds of propriety. Comp. 
πρὸς ὀργὴν ἐκφέρει, Soph. Electr. 628. 


αἰδῶ, reverence or 
respect due ta strangers. ‘The sense is, his generosity of 


nature is urged on to pay respect to a guest. πάντα 


σοφίας = πᾶσα σοφία. The aim of this sentence is, to ex- 
cuse Admetus for exercising hospitality at such a time. 


χεδνὰ πράξειν = καλῶς πράξειν. -— For the meaning of 
ϑεοσεβὴ here, comp. v. 1148. 

606. Admetus, who had gone within, returns with the 
corpse. His father Pheres here appears, intending to assist 
in burying the dead: Admetus rejects his aid and consola- 
tion, as coming from one who had placed him under the 
necessity of losing his wife; since she would have been 
spared to him, if Pheres had consented to give up his few 


96 ALCESTIS. 


remaining years of life. An angry discussion ensues, which 
is terminated by the departure of Pheres. 606-740. 

This scene is better than many rhetorical discussions in 
Eurip., but is frigid, because the selfishness of Admetus is 
continually recalled to mind. Few will agree with Wake- 
field, who regards it as one of the gems of Greek literature. 
Monk supposes. the poet to have introduced it, in order that 
the funeral pomp, on which the choragi had no doubt 
lavished much expense, might stay a while on the stage 
before the eyes of the people. But the taste of Eurip. was 
none of the purest, and he loved such dialogues as this for 
their own sake. 

ἀνδρῶν — παρουσία, for ἄνδρες ---- εὐμενεῖς παρόντες. Comp. 
σὴν παρουσίαν 630 = σὲ παρόντα, σὸν βίον 362 = σὲ ζῶντα. 

608. ἄρδην, aloft, 1. 6. borne upon their shoulders, 
Comp. Antig. 430. πυρά, the grave, not the pyre. 
Comp. 740, Electr. 92, and Soph. Electr. 901. 

610. So Soph. says, Trachin. 874, βέβηκε ΖΔηάνειρα τὴν 
The chorus does what is here 


πανυστάτην ὁδὸν ἁπασῶν. 

requested, at v. 741. 
613. χόσμον includes both dress and personal ornaments, 

= ἐσθῆτα κόσμον te of v. 161. Comp. 631. 


ἀγάλματα 
γερτέρων, delights of the dead. 

620. ἡ τις ye, quippe que. The relatives may often be 
resolved into demonstratives or personal pronouns and a 
causal particle.. ye throws an emphasis upon ἢ te. 

627. This became a proverb according to Aristides, cited 
by Musgrave: τὸ τῆς παροιμίας ἐρεῖς, --- ἢ τοιαύτην χρὴ γαμεῖν 
ἢ μὴ γαμεῖν. 

633. ὠλλύμην, I was just perishing. 

635. ἀποιμώξει. There is another reading, ἀποιμώζεις, 
approved by Monk and Elmsley. Matthie observes, that 
the future is generally used in such increpatory sentences as 
this. The proper future of ἀποιμώζω is ἀποιμώξομαι. 


NOTES. (CY 277,» 97 


640. εἰς ἔλεγχον ἐξελϑών. Comp. εἰς =. ἐξι “Soph. Phi- 
loct. 98; μολών, Cd, Col. 1297. NE: 

641. The usual idiom would omit με, and turn παῖδα mto. 
a nominative. Comp. 668 for a similar construction. See 
Soph. Gr. : sat N. 1. 

642. 7 τἄρα --- tor ἄρα. 
genitive from its superlative force. 

645. εἰάσατε, i.e. you and my mother. The plural in- 
cludes the dual, and often takes its place. 


διαπρέπεις governs a 


647. τ᾽ ἂν is Monk’s conjecture for τέ γ᾽. 

649. tov — κατϑανών is added as an explanation of τόνδ᾽ 
ἀγῶνα. 

650. Here λοιπός qualifies the idea expressed by the two 
words βιώσιμος χρόνος. It is rare that one adjective is thus 
the epithet of another in Greek. Comp. Medea 598, μή μοι 
γένοιτο λυπρὸς εὐδαίμων βίος, may I not have an unhappy life 
of prosperity. 

651. The forms ἔζων, ἔζην, seem both to have been in 
good use; the latter being derived subsequently to the 
former from ξζης, ἔζη, and ζῆ imperative, as if from ζῆμι. In 
295, where this line first occurs, most of the MSS. read ἔζην, 
which the Etymol. Mag. 413, 9, quotes in order to con- 
demn it; and in the present. line several MSS. have this 
reading, although others have ἔζων. Comp. Buttmann on 
ζάω (Largest Gram. 2, 144). 

652. Comp. Alsch, Perse 295, xsi στένεις κακοῖς ὅμως. 
στένω ἐπί τινι, and ὑπέρ τινος also occur, but στέγω τι OF τιγὰ 
is more common. Stil] another construction is, στέτω σὲ τῆς 
τύχης, Aisch. Prom. 897, for which see Elmsley on Medea 
1202. 

655. διάδοχος, a successor, lit. the receiver of any thing 
handed along. Hence the propriety of its taking a genitive 
δύ that which is transmitted. Comp. Prometh. 464. 

658. The reading of the MSS. preferred here by Monk, 
and other late editors, ἀτιμάζων ---- Sureiv προὔδωχα ο᾽, 


98 ALCESTIS. 


seems to injure the sense. It would be unnatural that 
Admetus should think of his father’s charging him with 
leaving him (the father) to die, when no such situation is 
alluded to. The participle ἀτιμάζων in that reading is 
almost unmeaning, but ἀτιμάζοντα in the text expresses the 
reason why the father might have deserted his son. —'The 
form of speech is that very common one, in which the sub- 
ject or object of the second clause is made the subject of 
the first. 

661. ἠλλαξάτην. See the note on v. 272. 

662. οὐκ av φϑάνοις φυτεύων, you cannot be too soon in 
begetting. See Elmsley on Heraclide 721, who remarks, 
that the present participle must be used with φϑάνω in this 
sense. Comp. Mt. § 553. 

666. τοὐπὶ σὲ. ‘‘ Monet Porsonus ad Orest. 1338, hance 
phrasin interpretationem duplicem accipere, quod in tua 
potestate est, et quod ad te attinet.’ Monk. It has the 
latter sense here. Comp. Antig. 889. 

671. I formerly followed Monk here in reading οὐδ᾽ εἷς 
for οὐδεὶς on account of Porson’s canon respecting the fifth 
foot of lambic trimeters. (See his Supplem. in Pref. He- 
cub. 35.) But Hermann has shown (Elementa doctr. metr. 
2. 14. 9) that where the pause is in the middle of the 
fourth foot, as it is here, such a close as οὐδεὶς βού- | λεται 
— —, — — — Is unobjectionable. 


675. tiv’ αὐχεῖς, whom do you presume, or think. 
Two questions are here condensed into one, τίνα αὐχεῖς 
ἐλαύνειν ; and πότερα “υδὸν ἢ Φρύγα αὐχεῖς ἐλαύνειν. Comp. 
Soph. Electr. 766. 
denote to assail with reproaches, to revile. 
parodied by Aristoph. Birds 1244. 

678. γνησίως, legitimately, lawfully. 

679. In this sentence, if xa? is made to connect ὑβρίζεις 
and ἄπει, the two participles must denote the same action in 
different tenses, and be joined with the latter verb. I should 


ἐλαύνειν κακοῖς, and ἐλαύνειν alone, 
This line is 


NOTES. 99 


expect too ὑβρίζεις -- ἀλλ᾽ οὐκ ἄπει, rather than καὶ οὐκ ἄπει. 
For this reason in the last edition I took καὶ γεαγνίας to be 
equivalent to καὶ γεαγίας ὧν, though a youth, and separated 
ov -τ-- ἄπει by a colon from what precedes. But καὶ veaviag 
cannot be so understood: at least I have found no example 
in the tragic poets, where the participle is omitted when καὶ 
isso used. The colon is still retained, though with hesita- 
tion. καὶ is even. The sense is, you are very insolent in 
going so far as to throw out even haughty speeches against 
me. ‘The asyndeton in the next clause expresses the anger 
of Pheres. ov βαλὼν οὕτως ἄπει, thou shalt not, having 
made thy shot, simply (1. 6. without more ado, impuné,) 
depart. For οὕτως in this sense, Elmsley on Heraclide 
375, may be consulted. 


686. For the accusative following τυγχάνω, obtain, see 
Antig. 778, note. The genitive is like that following δέ- 
χομαι. 

690. οὐδ᾽ ἐγὼ, sc. ϑανοῦμαι. 

691. Aristeph. quotes this verse in the Thesmoph. 194, 
and, in the Clouds 1415, parodies it thus, 

κλάουσι παῖδες, πατέρα δ᾽ ov κλάειν δοκεῖς ; 

094. διεμάχου τὸ μὴ θανεῖν, contended against death, used 
your efforts not to die. : 

696. “εἶτα is often used in questions. expressing dis- 
pleasure, or mockery.” Mt. § 603. Comp. v. 831. 

698. tov καλοῦ νεανίου, the pretty youth! The article is 
often used in expressions of contempt, or of admiration, 
having in them a demonstrative force. 

699. The sense is, you hit on a wise plan so as never to 
die, if you will but persuade your wife for the time being to 
die instead of you. ἀεὶ, like our ever, has two senses, 
always, and at any time. In the latter, it is joined with 
the article, and usually follows it immediately. Comp. τὸν 
χκρατοῦντ' ἀεί, him who at any time rules, the ruler for the 


100 ALCESTIS. 


time being, Prometh. 937. οἱ ἀεὶ ἐπιόντες ἔϑεον δρόμῳ ἐπὶ 
τοὺς ἀεὶ βοῶντας, Xen. Anab. iv. 7, 23. 

702. κακός. ‘Two senses of this word are played upon 
here, and in 704, as Porson on Pheniss. 1245, and Monk 
remark. 

706. πλεέω is an absolute comparative, a certain standard 
being implied ; = πλείω tov δέοντος, too many. 

708. λεγ᾽, ὡς ἐμοῦ λέξαντος. According to Matthie κακῶς 
is to be supplied, as in Antig. 1054. This L. Dindorf 
denies, and pronounces the sense to be, “ dic uti ego dizi: 
Non impedio enim.” Pflugk makes the meaning to be dic 
me jubente et permittente. 

713. The MSS. have μείζον ἂν which Schaefer, Matthie, 
and Monk changed into μείζονα, because v. 714 implies that 
an imprecation has been uttered. And such was the read- 
ing which I formerly adopted. But Hermann, with his 
wonted discrimination, says, [optatio quidem continetur 
verbis Admeti:] “564 non tamen delendum erat ἀν. Nam 
eo deleto, hee serio optantis oratio esset: servato autem, 
tronica est et plena contemptionis: per me licet vel Jovem — 
vivendo superes. Ita sepissime verteres. Sophocles Electr. 
1457, χαίροις ἂν, εἴ σοι χαρτὰ τυγχάνει τάδε. 1. 6.. you can 
rejoice if you please, or I am very willing that you should 
rejoice. 

717. σημεῖα is in the accusative, and in apposition with 
the preceding sentence. See v. 7, note. 

723. ἐν ἀνδράσιν = ἀνδρεῖον. It is, perhaps, a brief ex- 
pression for ἐν λήμασιν ἀνδρῶν. 

724, Matthie considers ἐγγελᾷς as a future, like σκεδῶ, 
σκεδᾷς ; but to take this verb in the present gives force to 
the sentence. 

728. Some read ἡ δ᾽, alla autem, instead of 70’, hec. 

732. Acastus was the brother of Alcestis, and son of 
Pelias. See the notes on the Argument. 

733. τιμωρεῖσθαι, to take satisfaction for, here governs 


NOTES. 10] 


two accusatives, as the kindred words τίσασϑαι, μετελϑ εἴν, 
μετιέναι sometimes do. Comp. Mt. § 421. 

735. Monk takes ἀπαιδὲ παιδὸς ὄντος together, as in the 
common phrase ἄπαις ἀῤῥένων παίδων, the adjective being 
put for ἄνευ. But this weakens the sense, to say nothing of 
ὄντος, Which is a predicate, and cannot therefore suit that 
construction. The sense is, grow old, as ye deserve, child- 
less, though with @ child living. 

737. vio} has a future sense like εἶμι, and like I am 
going. ταὐτὸν στέγος τῷδε, the same house with me, 
(pointing to himself.) For ταὐτόν, comp. Buttm. § 74, 2. 

741. σχετλία τόλμης», unhappy by reason of thy daring, 
(i. 6. in consenting to die.) The genitive in such phrases, 
which are common in the poets, express the origin or the 
reason of the quality denoted by the adjective. Comp. 
μελέα πόνων, Medea 96; σχέτλιος παϑέων, Androm. 1179; 
δείλαιε τοῦ vou τῆς τε συμφορᾶς, Soph. Cid. R. 1347. Major 
translates σχετλέα τόλμης unyielding in boldness. But he is, 
I apprehend, altogether wrong. σχέτλιος in that sense, has 
something of censure attached to it, but is here used of one 
who is praised and pitied. A passage closely resembling 
this is Medea 1028, ὦ δυστάλαινα τῆς ἐμῆς αὐϑαδείς. 

745, πλέον. See ν. 72. τούτων; sc. the advantages 
of the good denoted by πλέον. 

746. The chorus, as Monk remarks, here leaves the or- 
chestra and accompanies the funeral procession. Comp. 740. 
This is in a measure necessary to the probability of the 
ensuing scene, and propriety would require the chorus to at- 
tend upon their king on such an occasion. Of the absence 
of a chorus during the play an example is found in Soph. 
Ajax 814, where they leave the theatre to search for Ajax: 
meanwhile the scene changes, he kills himself, and they re- 
appear. Another example perhaps is afforded by the Helena, 
where, at v. 515, the chorus seems to be in ignorance of 

10 


102 ALCESTIS. 


the arrival of Menelaus, which could not but have been 
known, had it been present during his speech, 386, seq. 

After the funeral procession had departed, the servant 
who waited upon Hercules comes out of the house, and, 
thinking him to be acquainted with the death of Alcestis, 
censures him in no measured terms for his revelry at such a 
moment. Hercules follows, and deals out to him some bac- 
chanalian philosophy that he had imbibed with his wine. 
Qn observing his sadness, he again searches into the affair 
of the funeral, and, finding that Alcestis, and not a stranger, 
was mourned for, he reproaches Admetus with having de- 
ceived him, and himself with his revelry. Upon this he 
determines to wrest Alcestis from the grasp of Death, or, if 
that cannot be done, to bring her back from Pluto’s realm. 

This scene is faulty because the contrast of sorrow for 
the loss of friends, with mirthfulness, not to say revelry, must 
necessarily be revolting; and the effect on the audience 
must have been painful, notwithstanding the ignorance of 
Hercules may have excused him in their eyes. So comic 
and some would say undignified a scene is hardly to be 
found in any other ancient tragedy; but the union of the 
comic and tragic is not in itself objectionable. This scene 
is not inconsistent with the character of Hercules as con- 
ceived of by the Greeks, especially after comedy flourished. 
His voracity and love of wine were noted, and furnished 
‘many a joke. On the heathen principle, during the intervals 
of his labors, his gigantic body got the better of his mind. 

755. et is nearly the same here with ὁπότε, expressing 
with an optative repeated action in past time, and usually 
accompanied by an imperfect in the apodosis. 

756. As χείρεσσι is only found (out of lyric passages) in 
Antig. 1297, Monk proposes to read ποτήριον δ᾽ ἐν χερσί, 
ποτήρ also being used only in Eurip. Cyclops 151. Comp. 
xivowos σκύφος γάλακτος, Eurip. Androm. frag. 33 (Mt.) 


NOTES. 103 


757. εὔζωρον, very pure or strong. εὖ is intensive as in 
εὔδηλος, like our well in well-beloved. 

758. Comp. Odys. ix. 362, Κύκλωπα περὶ φρένας ἤλυϑεν 
οἶνος. 

760. μέλη may be here a nominative, as is shown by a 
parallel construction, Xen. Anab. i. 5,9; καὶ συνιδεῖν δ᾽ ἦν 
τῷ προσέχοντι τὸν νοῦν ἡ βασιλέως ἀρχὴ πλήϑει μὲν 
χώρας καὶ ἀνθρώπων ἰσχυρὰ οὖσα. But on the other hand ἦν 
can = ἐξῆν. 

762. οὐδὲν governs κακῶν. 

763. ἐδείκνυμεν τέγγοντε. This verb here, as usually 
takes a participle instead of an infinitive. Comp. 154. 

768. To stretch out the hand, as a salutation or mark of 
friendship for the deceased, was customary at funerals. The 
same usage is alluded to in Supplices 772-775, cited by 
Monk, where lifting the hand and addressing a deceased 
friend are brought together. 

773. βλέπειν is often joined with a neuter adjective or a 
noun, which denotes the quality of the look. Comp. raxu 
βλέπειν, to have a mustard look, Aristoph. Knights 631 ; 
καλὸν βλέπω, I look prettily, Cyclops 553. 


σεμνὸν nat 
πεφροντικός, grave and thoughtful. 

780. oidac. For this form, which is rare, see Lobeck on 
Phrynichus, p. 236. It is also found, Odys. i. 337, where 
a Schol. in the Harleian MS. (see Buttmann’s Scholia on 
the Odyssey) informs us, that Zenodotus wished to read 
εἴδεις, and Aristarchus did not object to the reading. 

781. πόϑεν γάρ. See v. 95. 

785. τὸ τῆς τύχης, a circumlocution for ἢ τύχη. Soph. Gr. 
§ 176. Elmsley on Medea 1087, remarks, that oi, a 
definite adverb, is here used for ὅποι, an indefinite one, as 


ὃς and ὅστις, ἔνϑα and ὅπου, and similar correlatives are 
sometimes confounded. In 640, ἔδειξας, εἰς ἔλεγχον eel Fav, 
ὃς εἶ, ὃς 18 properly used because a definite character is 
spoken of. But in such sentences as “I know nof, or I 


104 ALCESTIS. 


33. a 


wish to know who thou art,” ὅστις is ordinarily found, or τίς 
in its place. 

790. πλεῖστον ἡδίστην. Double superlatives sometimes 
occur in the tragic poets, as in Medea 1828, μέγιστον ἐχϑέστη 


γυγή. 
794. οἶμαι μέν. I should think so for my part (μέν.) 
Major. 


795. πίει is from πέομαι, the proper Attic future of πένω. 
τύχας appears instead of 


πιοῦμαι; πιεῖ IS a later form. 
\ πύλας in the early edd., and is mentioned by the Schol. 

ὰ 797. The sense is, the stroke of the wine-vessel’s oar fall- 

ing upon you shall remove you from your present sad and 

morose state of mind. πίτυλος, the stroke of the oar, is 
often used figuratively by Eurip. and others; and especially 
denotes the stroke or influence of sudden passion or mad- 

ness on the mind. Comp. πίτυλος μανίας, Iph. in Taur. 307, 

φόβου, Herc. Fur. 816. μεϑορμίέζειν, properly, to bring 

to another mooring-place or anchorage. This word is used 

figuratively in Medea 258, 449, 

799. ὄντας δὲ ϑνητοὺς, since we are mortal. 
φρονεῖν, to have mortal feelings ; i. 6. to feel that we must 
soon die, and enjoy as much as possible beforehand ; which 
is the natural feeling of a mortal, ignorant of his own im- 
mortality. 1 Cor. xv. 32. 

801. ὡς γ᾽ ἐμοὶ χρῆσϑαν κριτῇ, at least to make use of me 
as judge, at least in my judgment. ὡς ἐμοί often stands 
alone in the same sense. Comp. Mt. §§ 988, 545. 

803. Comp. 228. 

807. τί ζῶσιν, how live? A word is often repeated with 
_ zi, to ask for an explanation. 

\ 810. The sense is, was it not proper for me to be well 
treated, at least as far as a stranger’s corpse was concerned, 
i. 6. that ought not to prevent it. 

811. There are two opposite readings in this line, οἰκεῖος 

and ϑυραῖος, the former appearing in Monk’s and most other 


ϑγνητὰ 


4 
\ 
. 
~ 


NOTES. 105 


editions, the latter in those of Matthiz and Dindorf. οἰκεῖος 
can hardly be genuine, as it supersedes all further inquiry. 
ϑυραῖος, is ironically used according to Matthie ; and the 
tone with which it was uttered leads Hercules to suspect 
that something has been concealed from him. 

817. ἐν δέοντι δέξασϑαι, on an occasion when it was proper 
to receive (visitors). Some understand χαιρῷ with δέοντι, 
but εἰς δέον, of advantage, opportune, v. 1101, shows that it 
is neuter. The infinitive is the subject of δέοντι, as, in the 
phrases δεῖ deSuc Ian, δέον δέξασϑαι, of δεῖ and δέον. 

828. κῆδος, dead body, as being the object of sorrow. 


τάφον, burial-place. Comp. 608, but in v. 96, burial. 

831. Besides the reading adopted in the text, we have 
χκἀπεκώμαζον, preferred by Monk, and ze’ ἐχώμαζον. The 
preceding imperfects seem to have caused the alteration of 
κωμάζω, ----- Which is properly used, as denoting an action not 
fully ended,— into ἐχώμαζον, and the other reading then 
easily arose. εἶτα is often used in questions containing in- 
dignation or displeasure. Comp. 957, and Mt. § 603. 

832. σοῦ (ἢν) τὸ μὴ φράσαι, tt was your part, i. 6. your 
fault, not to tell. Monk and Matthie regard σοῦ as an ex- 
clamation, and the infinitive as standing absolutely; so that 
the sense is, shame to you not to have told me! Such a 
construction we have in Medea 1051, ἀλλὰ τῆς ἐμῆς xaxne ! 
τὸ καὶ προέσϑαι μαλϑακοὺς λόγους φρενί: but my cowardice ! 
that I should even waste mild considerations upon my mind. 
Comp. Mt. § 544. But had this been the turn of thought, 
σοῦ would hardly have stood alone, without some exclama- 
tory word. 

833. πρόσχειμαι κακῷ; and κακὸν modoxertaé μοι are both 
said. προκειμένου is read here, but its signification, zmpend- 
ing, is unsuitable to the place. In v. 551, where προκειμέ-. 
yng occurs without variant, προσκ. is probably to be restored. 
Otherwise zgoxsiuevoc must take the sense of being present, 
which does not seem to be admissible. 

10* 


106 ALCESTIS. 


836. ἐκ is for ἐν. See this use of ἐκ after verbs of sight, 
in the note on Soph. Electr. 894. The dead were buried 
along the roads, just out of the gates of cities, both by the 
Greeks and Romans. Thus the Athenians buried citizens 
slain in war in the outer suburb Ceramicus; and tombs 
border the Appian Way to the walls of Rome, as well as 
the street which passes through the excavated suburb of 
Pompeii. : 

899. ᾿Ηλεχτρύωνος ᾿γείνατ᾽, the vulgar reading, is objection- 
able, as omitting the argument, — a license which was very 
seldom resorted to in trimeters, and only at the beginning of 
a verse. Blomfield’s conjecture, ᾿Ἡλεκτρύονος éysivat’, has 
been confirmed by the Copenhagen MS., and is approved by 
Elmsley, Matthiz,and Dindorf. The penult of the genitive 
of nouns in wy varies. Thus “4ztaiwy makes -ovog in Bac- 
che 230, but -wvog in Apollod. iii. 4, 6. ed. Heyne. 

841. ἱδρύειν taken with εἰς and an accusative, by a sort of 
constructio pregnans, denotes not only to set down or put in 
a place, but also to carry into it. Comp. στῆσαν γέας εἰς 
Αἴγυπτον, to convey ships tothe Nile, and station them there ; 
ἐφάνη dig εἰς ὁδόν, α lion came and appeared in the way. 
These examples are Passow’s, from Homer. 

S45. πίνοντα governs προσφαγμάτων partitively ; drinking 
of the slaughtered victims ; — the most common of idioms in 
French, and not uncommon in Greek. Comp. Mt. § 323. 
προσφάγματα are victims slaughtered in front of the tomb, 
or upon it (see Hecuba 41, 524; Troades 619), as a gift or 
offering to the dead, who were supposed to be fond of blood. 

849. πρίν without ἄν. Porson on Medea 222, says, ‘‘ Sepe 
πρίν cum subjunctivo jungunt tragici, omisso ἄν, quod in 
sermone familiari semper requiritur.” Comp. v. 145. 

851. αἱματηρὸν πέλανον, bloody libation. πέλανος denotes 
1. a cake in the solid form, used in oblations, and burnt; 
2. a thick fluid like some libations, spoken of honey in frag. 
13, of Eurip. Cress ; of foam in madness, Orest. 219, ἐκ 


NOTES. | 107 


δ᾽ ὄμορξον ἀϑλίου | στόματος ἀφρώδη πέλανον, ὀμμάτων τ᾽ ἐμῶν. 
and here of blood. Comp. Rhesus 430, αἱματηρὸς πέλανος 
ἡντλεῖτο λόγχῃ. ‘The idea of an offering is also suggested by 
the word in the present instance. — τῶν κάτω is in apposition 
with the two next words. 

852. Κόρης. Proserpine, the χόρη Δήμητρος, bore that 
name by eminence, as Castor and Pollux among all the sons 
of Jupiter were especially called Διόσκουροι. 

860. The chorus and Admetus now return. Prevost 
asks why Hercules did not meet them on the way. But 
the tragic poets are not very scrupulous as to improbabilities 
off the stage. The scene from 860 to 961 is taken up with 
the laments of Admetus and the responses of the chorus. 

865. πῶς ἄν with the optative often expresses a wish. 
Comp. Mt. § 513. 

867. Aristoph. parodies this in the Wasps 751, xsivw» 
ἔραμαι, κεῖϑι γενοίμαν, by which words Philocleon refers to 
the judges and the court-house. 

870. ὅμηρος denotes, 1. actively joining together, hence 
a hostage: 2. passively joined together, a partner, as here. 

874. δι᾽ ὀδύνας ἔβας. ‘A periphrasis is often made by a 
verb of motion with a noun and διά. Such expressions 
properly denote ¢o be in a course of, to pass through. Comp. 
Soph. Electr. sub fin. 

879. The sense here is plain, but the opinions about the 
construction are various. Some suppose an ellipsis of 7, 
which is “ vix ferenda,”’ says Schaefer on Bos (under ἢ). 
Mt.’s gpinion may be seen in his Gr. § 450, Obs, 2. Schaefer 
(loc. cit.) puts τέ ---- μεῖζον in parenthesis, which is flat. 
Hermann on Ellipsis and Pleonasm (Opuscula, i. 206) 
makes ἀλόχου depend on μεῖζον, construing thus, what evil 
is greater in respect of losing than a faithful wife? This 
I presume does not satisfy any one else, nor indeed did it 
please its author long ; for in his Notes on Elmsley’s Medea, 
v. 633 (Opusc. ili. 204,) he construes ἁμαρτεῖν as in appo- 


108 ALCESTIS. 


sition with κακόν, thus: to lose a faithful wife, — what is a 
greater evil? 

880. μή ποτε --- δόμους, I wish that I had never married, 
and lived in this house with her. ὥφελον, with the infinitive 
present, may denote either a wish that something were now 
happening which is not, or that some continued action might 
have been done, which was not: but, with the infinitive 
aorist, ὥφελον expresses a wish relative to an event of past 
time. See Mt. § 513, Obs. 3, whose statement, however, is 
not quite accurate. 

883. τῆς. See 244, note. 

887. aréxvovg — ἀγάμους take the case of the subject of 
the infinitive. The tragic style abounds in instances like 
this; but, by the ordinary construction, they should be 
datives agreeing in case with a pronoun depending on ἐξόν. 

895. λῦπαι φίλων. See v. 336. 

897. ῥῖψαι, sc. ἐμαυτόν. Comp. Cyclops 166, cited by 
Monk. 

900 — 902. wuyas — διαβάντες. Soph. Gr. § 137, N. 1. 

901. The old reading here was συνέσχεν, but, as ἂν was 
thought to be required, Porson, Gaisford, and Monk read ow- 
éoz’ ay. Elmsley on Medea, 416, 417, Note p., objects that « 
is not elided in the third person singular of verbs before the 
particle ἄν, εἶχ᾽ ἄν, Ion 353, being the only instance of the 
occurrence of this elision in the old editions. Adopting the 
remark of this most able scholar, either with Dindorf read 
σὺν av ἔσχεν, ---- Which is purely conjectural, — or συνέσχεν 
without ἀν, which might stand, if the speaker conceived of 
the condition (viz. throwing himself into the tomb) as being 
actually fulfilled. So we say in English, “1 had fainted 
unless I had believed to see the goodness of the Lord in the 
land of the living,” for I should have fainted; and in Latin 
(Horat. Carm. 11. 17,) ‘‘ me truncus illapsus cerebro sustu- 
lerat, nisi Faunus ictum dextra levasset,’’ for sustulisset. 
See this principle defended by Hermann, in his note on 


NOTES. 109 


Soph. Elect. 902, and Treatise on the Particle ἄν. (i. 18. 
Opusc. iv. 71, seq.) (at the end.) As γε is of no use to 
the sense, and συνανέσχεν (sic) is now known to be in one 
MS., I have in this edition (1841) adopted Hermann’s and 
W. Dindorf’s last reading σὺν ἂν ἔσχεν. σὺν means together. 

904. ἐν γένει, of kin. Comp. Soph. Cid, R. 1016. 

906, 907. μονόπαις = μόνος. See vv. 407, 428. 
ΞΞΞ μετρίως. Comp. εἰ ἅλις ἔλϑοι Κύπρις, Medea 630. 

909. προπετής, properly, falling or hanging forward, 
leaning over; here verging. 

910. Jacobs supposes an allusion to be contained in these 
lines to Anaxagoras, who, when he heard of his son’s death, 
said; ‘‘Sciebam me genuisse mortalem.”’ That the poet 
alluded to this saying of his master under the person of 
Theseus in another play, we know from Cic. Tusc. Quest. 
11. 14, cited by Valckenaer, Diatrib. p. 28; but there is no 
certainty that he did here. 

911. ὦ σχῆμα δόμων : a circumlocution for δόμοι. 

913. μεταπίπτοντος δαίμονος, now that my fortune is chang- 
ing, or is different. μεταπίπτειν is properly used of dice 
falling with a different face upwards. 

921. εἶμεν is for εἴημεν, a rarer but equally pure form. 
The optative stands here in oratio obliqua, the words being 
made use of by Admetus not as his own, but as the burden 
of the marriage songs. 

925. See note on Antig. 425. 

926. παρά, during. 

931. Comp. 117. All the MSS. have πολλοῖς, which 
must be a false reading, unless δάμαρτας, the reading of a 
good MS., be adopted, — δάμαρτος in the singular is used 
with reference to each particular case. 

949. Here οἵαν may be translated as if it were ὅτι τοιαύ- 
την, and they (the servants who were pointed at) lament that 
they have lost such a mistress. But δεσπότιν properly follows 
στένωσιν, upon the principle explained in the note on v. 658, 


ἅλις 


110 ALCESTIS. 


It is common for οἷος to follow verbs of lamenting, pitying, 
and the like, in this way. Comp. Xen. Cyrop. vii. 3, 13, 
κατοικτείρων τὴν γυναῖκα οἵου ἀνδρὸς στέροιτο, καὶ τὸν ἄνδρα, 
οἵαν γυναῖκα καταλιπὼν οὐκέτ᾽ ὄψοιτο. 

952. Monk cites from Ausch. Perse 129, γυναικοπληϑὴς 
ὅμιλος. 

960. κυδίων, comparative of χυδρός, occurs but twice in 
the tragic poets, here and in Androm. 639. Its proper 
meaning, more glorious, seems to have been generalized 
into more to be prized, better. κύδιον, κρεῖττον, αἱρετώτερον, 
Hesych. : κυδρός, τοῦτ᾽ ἔστιν ἀγαϑός, τίμιος, Etym. Mag. 
After this comparative τοῦ τεϑνάναι is to be supplied. 

961. χακῶς κλύοντι, male audienti. 

962. The sense is, I have soared both in song and in lofty 
speculations. μετάρσιος points at speculations about μετέωρα 
or celestial phenomena, which were then a principal part of 
philosophy. This is spoken, as the Schol. remarks, rather 
in the character of the poet, than of the chorus. 

964. λόγων, either discourses of a philosophical nature, or 
statements, propositions of that description. 

967 — 969. σανίδες, tablets of wood, fabled to have been 
preserved near Mount Hemus. Comp. the Schol.on Hecuba 
1243, (ed. Matthiz.) τὰς, the article used as a rela- 
tive. Among Attic writers only the poets do this, and that 
not in the masculine or feminine nominative. 
ynous is, according to Monk, a circumlocution for Orpheus. 
But there ought to be a reason for each particular circumlo- 
cution, and especially for so rare a one. It would not do to 
put Ὄρφειος ποῦς in its place. That reason is found in the 
fact, that the words inscribed on the tablets proceeded from 
the voice of Orpheus as well as from his hand. 

972. ἀντιτέμνειν properly denotes to cut a root as a specific 
against disease, to furnish a medicine. So also ἀντίτομα are 
specifics, especially simples, 


᾿Ορφεία 


NOTES. 111 


975. κλύει σφαγίων, i. 6. hears the prayers with which the 
victims were offered up. 

978. ὃ τι foro τι ἄν. See v. 76. 

980. This nation was called Χάλυβοι, as here, (comp. 
frag. Eurip. Cret.,) or more usually Χάλυβες, for which comp. 
Prometh. 715. 

982. ἀπότομος. See v. 118. The sense is, nor hast 
thou any shame for thy harsh spirit, i. 6. thou art inflexibly 
stern. Comp. αἰσχύνη τῶνδε, shame for, Soph. Electr. 616. 

983. χαὶ σ᾽. Admetus is now addressed. The change 
of person is the less abrupt, as it occurs at the beginning of 


a new strophe. 

985. Comp. Eurip. Dict. frag. 1; δοκεῖς τὸν ἄδην ---- παῖδ᾽ 
ἀνήσειν TOY σὸν, εἰ ϑέλεις ἀεὶ στένειν. 

989. σπότιοι, Schol. γύϑοι. He quotes from Iliad vi. 24, 
σχότιον δὲ — γείνατο μήτηρ. But Hermann translates σχότιοι 
φϑίνουσι more correctly by ad Orci tenebras abeunt. oxo- 
TLOL = ἐν σκότῳ, OF ὥστε ἐν σκότῳ εἶναι. 

994. χλισίαις. Schol., οἴκοι. And Wakefield says, that 
it is indifferent whether we translate this word house or bed. 
This would be true if ζεύξασϑαι γυναῖκα λέχει were not a 
natural and ordinary expression. Comp. Ion 900. I doubt 
if the other, ζεύξασϑαι γυναῖκα οἴκῳ, were ever used. χλισία 
has this sense of bed or place for lying down, in Iph. in 
Taur. 857, εἰς κλισίαν λέκτρων δολίαν, which resembles the 
expression used above, v. 925. 

995. φϑιμένων νεκρῶν, the dead that have wasted away, ν΄ 
whose existence is no more manifested to men, like that of 
the δαίμονες. 

1000. δοχμέίαν κέλευϑον, obliquum callem. “ Intellige 
semitam que de via publica ad sepulcrum ducit.” Wuste- 
mann. (4). 

1006. In the ensuing scene, Hercules, having forced 
Death to yield up his prey, brings back Alcestis veiled, and, 
_ that the poet may produce an effect by contrast of situation 


112 ALCESTIS. 


and by surprise, pretends that she is a prize just won in the 
games, and requests Admetus to keep her in his house until 
his own return from Thrace. After many objections Ad- 
metus consents to admit her, and even to lead her in by the 
hand; when her veil is taken off and the discovery is made. 
The vale is not mentioned, but may be inferred from vv. 
1050, 1124. This scene is well managed, but essentially 
comic, as it ends in producing a pleasant surprise. 

1009. ἔχειν μομφὰς ὑπὸ σπλάγχνοις, to keep blame within 
his breast, sc. concealed. 

1015. Of ἐλειψάμην Matthie says, ‘‘ Nec in Sophocle nec 
in Kuripide hac significatione legere me memini, multo 
minus in forma media.” But he forgot Ion 1032, ὅταν 
σπονδὰς ϑεοῖς μέλλωσι λείβειν.. And as σπένδω is used both 
in the active and middle, when spoken of libations, so may 
λείβω be used, denoting I make my libations. ἐλειψάμην is a 
word, which the correcting hand of a Scholiast would rather 
erase than insert ; and proceeded from the poet himself, 
who wished to avoid using σπένδω and σπονδάς together. 
For the same reason Sophocles says, omevdovta λοιβᾶς, 
Electr. 270. 

\ 1023. πράξας δ᾽ ὃ μὴ τύχοιμι, but if I fare in a way in 
which may I not-chance to fare, i. 6. if I suffer what I hope 
1 may not. Supply πράξας after τύχοιμι. 
for may I return. 

1025. The reading πολλῶν μόχϑων has strong claims for 
the preference here. μόχϑων is the genitive of price. 

1029. νικῶσι τὰ κοῦφα, sc. adhe. ‘‘ Notum est Grecos 
dixisse νικᾷν μάχην, ἀγῶνα, ἀϑλον." Monk. See Soph. Gr. 
§ 164. N. 2. 

1037. ἐν ἐχϑροῖσι τιϑείς, putting among enemies, counting 
as an enemy. Matthiz and others read αἰσχροῖσι, which has 
much MS. authority. ‘The sense would then be, not count- 
ing the sad lot of my wife among things to be ashamed of. 
But this is not a natural thought, particularly as Hercules, 


iA 
γοστήσαιμι γάρ, 
. 


NOTES. 113 


when he first came, knew of the measures relating to the 
death of Alcestis. 

1040. εἴπερ, the reading of Monk, = siguidem, and not 5, 
as Mt. remarks. But 51 is wanted here. 

1044. ἄνωχϑι, imperative of ἄνωγα, Butt. § 110, 9. Soph. 
σι. ᾧ 91. N. 6: 

1049. ποῦ καί. See 482. 

1050. πρέπει, appears. See 512. 

1051. ἐνοικεῖν is sometimes transitive, as τήνδ᾽ ἐγοικήσεις 
πόλιν, Soph. Cid. Col. 1533, and often intransitive; as in 
Androm, 857, οὐκέτι τῇδ᾽ ἐνοικήσω στέγῃ. --- The student 
hardly needs to be reminded, that, in Greek houses, the 
men’s and women’s apartments were separate. 

1052. ἀκραιφνής. This word, used three or four times by 
the tragic poets, means unmized, pure. It is usually applied 
to things ; but in Soph. Cid. Col. 1147, to persons; ἀχραι- 
φνεῖς τῶν κατηπειλημένων, unhurt by the threats that have been 
made against them. Here it means, as explained by the 
Schol., ἄφϑορος ἀνδρῶν. 

1055. In this and the following verses, Admetus does 
not speak of marriage, but only of permitting her to live 
in the women’s apartment, and in his wife’s chamber. 
εἰσβήσας. The first aorist and future active of βαένω, used 
only in Ionic and poetic style, have an active sense like 
βιβάζω. 

1060. ἄξια σέβειν. See 434, 

1068. i091 ἔχουσα. Comp. 150, 
her. Hesych. προσήικται, προσέοικε. This form, which is 
hardly to be met with elsewhere, follows the analogy of the 
Homeric word ἤϊκτο, pluperf. pass. of the obsolete sixw, 
εἴκειν meant to liken, make like, and the passive would thus 
be to be made like, be like. 

1065. ἕλης ἡρημένον, perdas perditum, Buchan. Schol., 
ἕλῃς, φονεύσῃς, κρατήσῃς. The sense is, lest you overcome 
(i. e. with grief excited by the presence of one like 

11 


προσήιξαι, art like to 


114 ALCESTIS. 


Alcestis in form) me, who have been already overcome 
with that grief. 

1068. κατεῤῥώγασιν, burst down, burst out and fall down, 
gush down. The idea down is however often lost, as in the 
expression, γέλως κατεῤῥάγη. Let the student notice that 
this second perf. is a present in a neuter sense. Soph. Gr. 
§§ 205. N. 2: 209. N. 4. 

1069. ὡς ἄρτι, how but just now. 

1071. ὅστις εἶ σύ, a general remark, and rather out of 
place here. Hermann alters the text into votes εἶσι. “ Sen- 
sus est,’’ he says, ‘‘ oportet dei, quisquis veniet, dona susti- 
nere, i. e. sive beneficus veniet, sive inimicus.” 

1072. See 536. 

1075. ἄν qualifies βούλεσθαι, which here answers to the 
imperfect indicative with ἂν = ἐβούλου ἂν, σάφ᾽ οἶδα. 

1077. ὑπερβάλλειν, to shoot beyond, to surpass, is often 
used intransitively, in the sense ¢o go to excess. ‘The second 
aor. imperative (Dindorf’s reading) is faulty here not only 
because μή takes a present imperative but an aorisé subjunc- 
tive (for that is a general rule, although it is in some few 
cases transgressed), but also because continued and not 
momentary action is contained in this word as much as in 
φέρε. 
γυν, which has here its usual meaning with the imperative, is 
shown by Monk to be sometimes long, though usually short 
in the Attic poets. Others write νῦν with the same sense, 
if the syllable is long, so that the question becomes one 


γυν. This is Monk’s reading for νῦν. The enclitic 


about accent. ἐναισίμως. Schol., καϑηκόντως. 

1079. προκχύπτοις --- εἰ ϑέλεις. Where that which is under 
condition, is assumed as a matter of fact, but the conse- 
quence only is conjectured, si takes an indicative in the one 
clause, and a verb in the optative appears in the other. 

1080. μ᾽ ἐξάγει. This is quoted by Galen without μ᾽, 
The pronoun interferes with Porson’s canon concerning the 


NOTES. 115 


fifth foot in iambics (see 671), and there is a certain ele- 
gance of style in omitting it. — ἔρως τις, Schol., τοῦ ϑρηνεῖν. 

1085. ἡβᾷ σοι. ἡβάσκει, the other reading, would mean, 
according to Mt., Monk, and Blomfield, is growing up to its 
prime, not ts at its prime, and the word does not occur in 
the Attic poets. Hermann, Pflugk, and others deny this and 
read ἡβάσχει. 

1086. you might say time, if to die were time, i. e. that 
only can soothe me. 

1088. οὐκ ἂν φόμην, I should not think, sc. that you said 
it, if I had not heard. This phrase may compare with 
our English one, you cannot think, which is often used 
elliptically in common life. 

1089. ἀλλὰ χηρεύσει λέχος, but will your bed be widowed ? 
This reading is preferable to ἀλλὰ χηρεύσεις μόνος, which 
Monk adopts. 

1093. The accusative of a noun signifying some quality, 
is often joined with ὀφλισκάνω to denote that, the reputation 
of which is incurred, and the dative of a person is the 
person in whose opinion it is incurred. Thus ὀφλισκάνειν 
μωρίαν τινὶ denotes to be chargeable with folly in any one’s 
view ; ὁ. γέλωτά τινι; to be ridiculous in one’s eyes. κτᾶσθαι, 
φέρειν, and ἔχειν take an accusative in a somewhat similar 
sense. Comp. Antig. 924, τὴν δυσσέβειαν εὐσεβοῦσ᾽ ἐκτησά- 
μην, by acting piously I gained the reputation of impiety ; 
Soph. Electr. 968, εὐσέβειαν ἐκ πατρὸς οἴσει, thou wilt get 
praise for piety from our father; Medea 297, χωρὶς ἀργίας 
ἧς ἔχουσιν, beside the indolence that they get the credit of ; 
Id. 218. δύσκλειαν éxtjoarto καὶ ῥᾳϑυμίαν. 

1094. καλῶν is future. Matthie supplies οὕτως ἔσϑι, but 
perhaps οὕτως αἴνει may be more naturally understood from 
the preceding clause. Wustemann makes the sentence 
interrogative, and supplies μωρίαν ὀφλήσω. 

1095. A number of aorists, and none more frequently 
than ἐπήνεσα, seem to be used in a similar manner with the 


116 ALCESTIS. 


present. See Hermann’s Notes on Viger, note 162, for ex- 
amples. Although the present might be used in such cases 
and express the truth, yet the mind reverts to a past time, 
when the feeling or thought first began. Comp. Soph. Gr. 
§ 212. N. 4. 

1096. καίπερ οὐκ οὖσαν, though she is no more. καίπερ 
μὴ οὖσαν would mean, though she were no more. 

1098. Comp. v. 275, for the order of the words. 

1101. ἐς δέον πέσοι, may turn out of advantage. See , 
817. Comp. Helena 1082, τὸ δ᾽ ἄϑλιον κεῖν᾽ εὐτυχὲς τάχ᾽ 
ἂν πέσοι, but that misery may perhaps turn out fortunate. 
Our verb ¢o fall has the same sense as this of πίπτειν. 

1106. The sense is, she ought, unless at least thou art 
about to be angry with me (for so saying) ; ogyacvey is neuter 
also in Soph. Trachin. 552, quoted by Matthie. 

1112. Monk reads δόμους, thinking that the syntax de- 
mands an accusative. But see Mt. § 402, c, for examples 
of other verbs compounded with εἰς, which take an accusa- 
tive or dative indifferently. Here perhaps the dative may 
be used by constructio pregnans; the verb of motion im- 
plying not only leading into, but also placing in the house. 

1117. προτεῖναι. The aorist, and not the present infinitive, 
is required here, as ἃ momentary act 15 spoken of. πρότεινξ; 
the reading of some MSS., was put for προτεῖναν by the 
copyists, who pronounced αὐ and ¢ alike; and from πρότεινε, 
προτείνειν naturally arose. 

1118. Τοργόν᾽ is an instance of the elision of « in the 
dative singular. The same elision in the dative plural is no- 
where found in the Attic poets. Nine instances like the 
present have been noticed by Elmsley, on Heraclide 693, in 
the tragic poets, all of which he attempts to amend, and in 
this passage reads καρατόμον, making Tvgyov’ an accusative 
dependent on ϑιξόμενος, which may be supplied from the 
preceding line. But the MSS. all support the received text ; 
the subaudition of ϑιξόμενος is harsh; and ϑιγεῖν rarely 


NOTES. 117 


governs an accusative. Porson (Suppl. ad. Pref. Hec. p. 22.) 
cites this passage in defence of the elision, and with him 
agree Matthie (note on the place, and Gr. § 44.) and others. 
But Hermann (Elem. p. 35, ed. Glasg.) very rationally sup- 
poses, that there may be a synizesis, or union in pronuncia- 
tion of « and w without actual elision. Comp. Prometh. 680, 
where αἰφνίδιος, the best reading, can have but three sylla- 
bles. Τοργόνι καρατόμῳ, the beheaded Gorgon; but her 
head is meant. 

1119. The MSS. connect vai with ἔχω, but Monk re- 
marks, that it ought to begin a sentence; and should pre- 


cede ἔχω if taken with it. It may be rendered well then. 

1121. For πρέπειν, see the note on 512. 

1125. The sense is, or does some heart-cutting (mocking, 
deceitful) joy from a god throw me out of my senses? 1. 6. 
is this pleasant sight which overpowers me, produced by 
some god to mock me? 

1126. τήνδ᾽ ὁρᾷς δάμαρτα σήν, here. you see your wife. 
See the note on v. 24. 

1128, The sense is, this one whom you made your guest 
is no necromancer : literally, you made this one your guest, 
not being a necromancer. Buchanan’s version and others 
give to ἐποιήσω the sense of accounting, taking for. 

1130. ἀπιστεῖν τύχην. τύχην and not τύχη appears to be 
the true reading. ἀπιστεῖν τύχην, is, according to Hermann, 
non credere verum esse quod accidit, ἀπιστεῖν τύχῃ, fortune 
non fidere. 

1134. οὔποτε is taken with δοκῶν, not with ὄψεσϑαι; which 
would require μή. See Elmsley on Medea 487, and Her- 
mann’s remarks on that edition. 

1135. φϑόνος δὲς The Greeks held, that, when a man 
had an excess of good fortune, or felt unduly elevated above 
the condition of mortals, the gods were envious or indig- 
nant, and reduced him to the common level. ‘The same 
general fecling was called γέμεσις, i. 6. the assignment of the 

11* 


118 ALCESTIS. 


proper share, retribution, retributive anger. Nemesis, this 
feeling or course of providence personified, crushed the pride 
and greatness of men by reverses of fortune. Comp. Soph. 
Electr. 1466, 1467. 

1140. δαιμόνων τῷ κυρίῳ. Jacobs, followed by Monk, — 
and by Matthie in his text, — reads νερτέρων for δαιμόνων, 
because the Scholiast says, ἢ τῷ τῶν νεχρῶν κυρίῳ. But they 
seem not to have noticed, that he immediately adds φασὶ γὰρ 
τοὺς vexgovs δαίμονας, Whence it appears that he read δαιμό- 
γων, and that γεκρῶν was a mere explanation. There is then 
no support for the correction of Jacobs. Nor is the Scho- 
liast in the right; for, though some philosophers may have 
called the manes in general daiuovec, no traces of this ap- 
pear, I believe, in Euripides. Matthiz, in his notes, favors 
δαιμόνων, and governs it by τῷ; so that the sense is, with 
that one of the deities who is lord (in this business, i. e. who 
has power, εἰς “Aov δόμους κατάγειν, v. 26). Hermann 
adopts this construction, but supplies with χυρίῳ τοῦ ζῆν ἢ 
un ζῆν. Where the words supplied by him or by Matthie 
are obtained from, it 1s not easy to see. May not the sense 
be simply, with the lord or chief of the deities, —a boastful 
and exaggerated description of Death? ‘So περ. (frag. 
Aug. 3,) calls Cupid ἁπάντων δαιμόνων ὑπέρτατον. Comp. 
Antig. 338. The nature of the case showed who was 
meant. 

1146. ἀφαγνίσηται. This verb means, according to Heath, 
with whom Monk agrees, not purificare, but desecrare. He 
adds, that a contrary ceremony is intended by it to that 
denoted by «yrioy, v. 76. But what ceremony contrary to 
cutting off a lock of hair can be conceived of? agayvifw is 
a rare word in the early Greek writers, Wakefield adduces 
from Hippocrates de Morbo Sacro, ἀφαγνίσασθαι μῦσος, to 
purify one’s self from pollution. Harpocration defines 
ἀφοσιόω by ἀποκαϑαίρω, apayvitw. Hence the sense seems 
to be here, before she shall have purified herself, i. e. offered 


NOTES. 119 


purificatory sacrifices to the gods below. She was polluted 
by the contact of death, as those were who touched a dead 
body. Plutarch, in his ‘‘ Questiones Romane, No. 5, speak- 
ing of persons supposed to be dead, who reappeared, or 
came to life again, says, that ‘‘ the Greeks did not regard as 
pure, nor suffer to associate with themselves, nor allow’ to 
come to sacred places, those who had been laid out and 
buried for dead: and the Romans would not permit such 
persons to return through the door, but required them to go 
over the roof into the open court within the house, because 
almost all their purifications are performed in the open air.” 


τρίτον φάος. Another kind of pollution mentioned by 
Tibullus, 11. 1, 11, excluded in like manner from the altars 
until the third day, or the day but one after.— The poet 
had his own private reason for not allowing Alcestis to 
speak. He had, as we have seen, but two grown-up actors, 
one of whom was now playing Hercules, having previously 
appeared as Alcestis, and in several other characters. 

1147. δίκαιος ὧν, being obligated, as in justice bound. 
δίκαιός εἶμι Often stands for δίκαιόν ἐστιν ἐμέ. So Musgrave 
and Monk explain δίκαιος here, but Matthiz prefers its more 
common signification. The passage would then mean, being 
just, hereafter show piety (1. e. that respect which divine 
laws demand) towards thy guests. But, with this rendering, 
dizaog ὧν, to say the least, is nearly idle. What Hercules 
meant to utter is a sort of moral derived from the play : 
“ς Treat your guests well hereafter, as in duty bound to do, 
after what you have experienced from one of them.” 

1153. νόστιμον δ᾽ ἔλϑοις πόδα. ‘There are three readings 
in this line, ὁδόν, δόμον, πόδα. Of these the first has the 
least authority, and wears the look of an emendation, but 
appears in most editions, as it affords an easy sense. The 
second has more, but γόστιμον δόμον is a phrase without 
meaning. πόδα has the most, and the singularity of ἐλϑεῖν 
πόδα gave rise to the other readings. This reading is, I 


120 ALCESTIS. 


think, fully defended by many similar passages, in which 
πόδα follows an intransitive verb of motion; e. g. ἐπὶ γαίας 
πόδα πεζεύων, above, v. 869; τειχέων μὲν ἐντὸς οὐ βαίνω πόδα, 
Eurip. Electr. 94; οἵδε βαίνουσι ἐξ οἴκων πόδα, Id. 1173; 
(see Seidler on v. 94); ἐχβὰς τεϑρίππων Ὕλλος ἁρμάτων πόδα 
ἔστη, Heraclide 802; ἀπαλλάσσου πόδα, Medea 729. Other 
examples of πόδα after éufuivery, προβαΐνειν, may be found in 
Porson’s note on Orestes 1427. But if βαίνω or Zorn πόδα 
can be said, why not ἦλϑον πόδα 1 nor does the adjective 
change the analogy. In these cases it is probable that the 
verbs become transitive, like ἀΐσσω in Soph. Ajax 40, where 
see Hermann’s note. It is remarkable, that, to step, an in- 
transitive, adopts the same construction with foot, and we 
sometimes hear to tread foot also. 

1154. τετραρχίᾳ. This was the division of Thessaly in 
our poet’s day, and probably long before, having been intro- 
duced by Aleuas the Red-haired, in very early times. The 
same division was observed by Philip of Macedon, when he 
gained the mastery over Thessaly. See Harpocration voce 
τετραρχίαν Whom several commentators cite. See also Butt- 
mann on the Aleuade, in the Berlin Academy’s Philolog. 
Trans. for 1822-1823, and Boeckh on Pindar, Pyth. 10. 

1157. μεϑηρμόσμεσθϑα. This verb denotes, in the middle, 
to assume or adopt, in lieu of something expressed or im- 
plied. Comp. Prometh. 309, μεϑάρμοσαι τρόπους γέους; 
Meleagr. Epigr. cxxv. 6. “γμέναιος σιγαϑ εὶς, γοερὸν φϑέγμα 
μεϑαρμόσατο. 

1158. οὐ γὰρ εὐτυχῶν ἀρνήσομαι. Soph. Gr. § 222. 2. 
Comp. ἀρνεῖ κατακτάς ; dost thou deny having slain? Orest. 
1598 (1581). This verb more commonly takes an infinitive. 

1159. These closing anapests are found at the end of 
Medea (excepting the first line), of Helena, Bacche, and 
Andromache. 


—— = 


METRES. 


28 — 37. An anapestic system, sc. of dimeters. 


77 —85. Two anapestic systems, 77 — 82, and 83 — 85. 
V. 78 closes with a hiatus, which is not admissible in ana- 
pzstic systems, unless the speaker is changed, or for some 
other extraordinary reason. 


86 — 92. = 98 — 104. 

Verse 1. Iambic dimeter. 
ma == 1. 
3. Choriambus and iambus. (Choriam. dimeter. ) 
4, Dactylic penthemim. with basis. 


/ ἜΗΝ ον a ee 


5. The same with anacrusis. 4 |» 02 OL 
6. Dactyl. trimeter catalect. in dissyllabum with 

anacrusis. : ἐσ. ΝΣ 
7. Dochmius hypercatalect. τ δ». τὺ 


See Hermann’s Elementa, ii. 21, 19. Or this line may 
be a Bacchiac dimeter. 


93 — 97. Anapestic verses, but not a regular system. 
V. 1, and v. 5, pareemiacs; the rest, dimeters. See Herm. 
ΕἸ. ii. 32, 13. 

105— 111. Anapestic verses. V. 1, and νυ. 3, pare- 
miacs; v. 2. a monometer catalect., if the text is right: the 
rest form a regular system. 


112— 121. — 122— 181. 
Verse 1. Iambic dipody and creticus. © , 
or cretic dimeter with anacrusis. 


gp a 


122 ALCESTIS. 
2. Ithyphallicus, i. 6. trochaic tripody. » ᾿ς 
3. Choriambus with basis. a a Pee 
4,°== 3S. Ἵ ‘ . ap τον αὐτὰρ oles a: 
δ. Adonius with anacrus. = Cid. R. 896. 
ΝΥ τε 

6. Ῥμογθοιαίθαβ. . : ἐν at ARON Be 
7. Iambic dimeter. Set eee wae ag 
Se 
9. Dochmius. : ΓῚ ΤΣ ΓΟ ge 

10. Logacdic dactyl. (one dact., two trochees, or 


choriamb. dimeter catalect.) 


For the form of v. 3. comp. Ajax 195. For the hiatus 
after ἔγω in the strophe, comp. Herm. El. 11. 21,9. Monk 
gives οὐκ ἔχω ᾿᾽πί, a trochaic dipody, with a logaced. anapest. 
for the next line. 


132 — 136. Epode of the foregoing, like 105 — 111, 
with three anapests less. Vv. 1, 2, are regarded by Herm. 
as a Choriamb. trimeter hypercatalect. 


213 — 225. = 226 — 237. 


Verse I. 


2. 


6. 


Dochmuius and trochaic penthemim. 


«dav aS eae ee 


Tambic dimeter and trochaic dimeter catalect. 
Called by MHephestion, versus Euripideus. 
Comp. Herm. El. ii. 8, 17. 


. Uncertain. 
. Choriamb. tetrameter catalect. This is one 


form of the versus Priapeus. Comp. Cid. Col. 
1695, 1696. 


. Two trochaic penthemim. 


Ι 


ἢ δ ἀπ 


Tambic penthemim. and logaced. dactyl. A 


METRES. 123 
verse like this is cited by Herm., El. iii. 8, 25. 


ie Ce aS: ARS he 
7. Two iambuses, pronounced apart. --- + _ 
8. Iamb. trimeter. 
9. lamb. trimeter catalect. 
0. Uncertain. 
1. Logaced. anapestic verse with iambic bases. 


12. Logaced. anapest. ea as ΤῊΣ 

Verse Ὁ, according to Matthiz, begins with a spondee 
and an anapest. Monk gives ἐξ to the preceding line, 
making it a choriamb. dimeter. It may be choriamb. dime- 
ter with anacrusis. 

Verse 19 is__ J _s__s in the strophe, but. ge 
in the antistrophe. Monk produces uniformity by expelling 
καὶ νῦν, and tay; and forms a troch. dimeter out of this 
verse and part of the foregoing. But καὶ viv is plainly 
necessary. The text of this verse is otherwise doubtful. 


239 — 242. An anapestic system. 


243 — 246. — 247 — 251. 
Verse 1. Logaced. dactyl. (Comp. Herm. El. ii. 30, 2.) 


fw ws SS ~ 


2. Dochmius, and Choriamb. dimeter catalectic. 


Ι 
a 


3, 4. Iambic trimeters. 


252 — 258. = 259 — 265. 
Verse 1. lamb. dipody, and two logaced. anapest. clauses. 
SR ΟΣ a Riga τον 
This verse can be variously divided. 
2. Iamb. tetrameter catalect. 
3. Choriamb, dimeter hypercatalect., with basis ; 


124 ALCESTIS. 


and a logacedic dactylic close. Comp. Philoct. 
710, for the first part. 


> Wl δλυεσυδιέδα, κα het ne ee 
4, 5. Iambic trimeters. 
266 — 272. Epode of the foregoing. For these lines, as 
arranged by Herm., see his El. 11. 22,6. As divided in the 
text they are, 


as 


Verse-l Tamb: dimeter-catalect. 2 σου σον 
2. Troch. dimeter catalect. 
3. Adonius. 
4. Two iamb. penthemim., the first with a double 
anacrusis. Comp. Ajax 717. 


Aa 


~~ 
-- --’’“. 


i 


mie Ree 


5. Dochmius. : τα ate 


For the hiatus and Κ final syllable, comp. 
Herm. El. τ. 21, 8. 
6. Dochmius and molossus (which is read like a 
bacchius). 
‘as ἐπ Boa fd σα δε) 
See Seidler de Vers. Dochm. 1. ᾧ 56. 
7. lamb. trimeter catalectic. 


273 —279. An anapestic system. 


393 — 403. = 406 — 414. 
Verse 1. Dochmius, and troch. penthemim. = 218. 


2. ITamb. dimeter. 


! 
as 


3. Dochmius. , n> Eee ea 
4. ITamb. dipody with a foe anacrusis and creti- 


cus. Comp. Soph. Electr. 207. 


5. Dochmius. : : i i 1 
—> #V em mara 09. 


METRES. - 125 


6, 7. Two iambic tripodies. 4 makes no position, 


according to Hermann, as in Bacche 1801. 
Eee “Sola Se 


8. Logaed. anapest. and ee 


9. Iamb. ischiorrhogicus. A ; WEY RS: 

10. Two dactyls. 

11. Dochmius and dochmius hypercatalect. 
j i 


i γχ. τ. 


[- 
[- 


τ ἘΠΕ 


For v. 11, comp. Herm. ΕἸ. 11. 0, 4. 


435 — 444, = 445 — 454. 
Verse 1. Dactyl. penthemim. 
2. Logaced. dactyl. (a versus Alcaicus) with ana- 
ὡς CUBIS se x eae Nee δα 
3. Logaced. anapest. (two anapests and iambic 
τς penthemim.) i a OR RE 
4. Two Dactyl. trimeters catalect. in dissyl. (or 
dactyl. hexameter) with anacrusis. — 


SSS et IS Ξει- δε δὲς 


/ 


Seo ΤΆ if Fe gee 

6. Ithyphal. Ἐπ το τὰ 

ion Sie ay 

8 = 215, with anacrusis. + © ~~ ᾿ 
ξ 2 


455 — 465 = 466 — 475. 
Verse 1. Logacd. dactyl. ‘(on 
ὦ, Pherecrateus. " 
3. Logaced. anapest. (tw 
a 


ΩΝ 


dipody fetes.) er ee - : 


126 ALCESTIS. 


7 = 106. Probably a short anapestic line, and not 
an Ionicus a minore. 

8. Logaced. anapest. (one  anapest, and jamb. 
penthemim. ) with basis. 

πἰββοι 1 keg δα, 

9, Four anapestic spondees. 

10. Dacty!]. tetrameter. 

11 = 10, followed by two trochees. (logaced. dactyl.) 

12. Antispast and troch. dipody. | 


eel Ξ’ Ξ τς μευδς 


~Ligls-—— 
569 — 578, = 579 — 587. 
Verse 1. Troch. dipody, (epitritus,) and a logaced. dac- 
tyl. clause, (called versus Praxilleus.) 
2. Logaced. dactyl. with anacrusis, (two dactyls, 
three gtroclices yt 40a eee ee 
3. Ithyphal. 
4. Iamb. penthemim. and Choriamb. 


5 = 3. 
6. Glyconean. Me eae 


7. Glyconic (one syllable shorter than the Glyco- 
nean at the beginning) with a trochee. 


Bd BOC <n ἢ ! 


8, Pherecratean. 


588 — 596, = 597 — 605. 
Verse 1. Dactyl. penthemim. with anacrusis. 
2. Dactyl. penthemim. preceded by troch. dipody. 
— 9 
4, Logaced. dactyl. (five dactyls, two trochees. ) 
5. A logaced. or Glyconic clause with anacrusis, 
followed by a choriamb. 


foes ve 
“Ὁ Φ ΝΑ 


6, Creticus and dochmius hypercatalect. (or two 
Bachii.) 3 ιὶς |) ea 


ee ae 


eee a ese νὸς. 


oy Se eee ey 


METRES. ᾿ 127 


7. Antispast. and iamb. penthemim. ἡ 


Ι 
ἔστες:, 


For the last two verses see Herm. El. ii. 13, 3. 


741 — 746. An anapestic system. 7 
861 — 871, 878—888, 895 — 902, 911 — 925, ana- 
pestic systems. 


872 — 877. = 889 — 894. 
Verse 1. Two iamb. penthemim. 


3. Dochmius. : <5 oP: 

4. Iamb. penthemim. “ae rah. tripody. IF Soph 
Plectrat diy coe ae Pe το ee. PE his 
verse is interrupted by the interjections. 

5. Iambelegus, i. 6. iamb. penthemim. and dactyl. 
penthemim. US ΡΣ να 

6 — 465. Antispast. and troch. dipody. The ir in- 
{erjections correspond in the strophe and an- 
tistrophe, but are not here given. 


903 — 910. — 926 — 934. 
Verse 1. Iamb. dipody and dactyl. t tetram. catalect. 


ee: Wy not des Ae a a ed ~ 


2. Ithyphal. 
3. Anapest. monometer hypercatalect. 


t 
2 a aN 
4. lamb. dimeter. PP GG Sau Se 
bh — 9. . . .Φ . νον ΩΣ Ἐς θαι 
6 — 3. . . . > . he 


7. Logaced. anapest. . t 


128 ALCESTIS. 


962 — 972. = 973 — 983. 
Verse 1. Pherecratean. 
2. Glyconean. 


5 Seep 
A Ae 
fee. 
5 
ΓΙΞΞΞΤΙΣ 
8. Glyconean -and logaced. dactyl. = Medea 650 
meee Cage | Vb ea Rs [de a eae ee 
9 = 415. Dochmius and logaced. dacty]l. 
παν os ELE ofS ee ΘΕ τς, 


984 — 994, — 995 — 1005. ise 
Verse 1. Choriamb. trimeter. and trochee. For this close 
of choriambic verses see Herm. ΕΠ. ii. 36, 3 
and 10. : 
2. Choriamb. dimeter hypercatalect. with basis. 


et of a peepee 


3. Choriamb. dimeter catalect. with basis and cho- 
rlambus. PVE eee ee | ΘΡΕΗ 


4, Iamb. penthemim. and choriambus. 


5. Choriamb. dimeter catalect., or logaced. dactyl. 


with anacrusis. : Ee ee ee 
6 ΞΞὅ. 
ἘΞ 
8. Choriamb. dimeter εξ μος ἢ or logaced, dactyl. 
with basis. "ρὲ ( 


we eee lee Ci 


1159 — 1163. An anapestic system. 


wy 


4 
᾿ 


ἌΝ 


ὃ 


ἢ ᾽ λ Φ 
ἫΝ aa): 
Py »Ὰ 

Ἡ , ἐν @ me ¥ 
A. "ἢ \? 

CAO ee if 


wale 


2 
ve 


πὰ ΟἿ 
ἢ ὅτε ΤΣ : ϊ 
- Ἧ Υ 
7 
a f Ι 
4 4 ὶ 
\ is 
4 1 4 
~ 
᾿ ! 
; 
Ἢ \ 
\ 
= .7 
\ 
s 
Ν 
3 
a ri Ι 
ἔ ᾿ 1 


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